The treatise on religious affections

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THE

TREATISE

REIilGIOUS AFFECTIONS,

BY THE LATE

REV. JONATHAN EDWARDS, A. M.

SOMEWHAT ABRIDGED.

PUBtlSBED BY THE

AMERICAN TRACT SOCIETY,

NO. 130 NASSAU-STRBET, NEW-YORK.

D Fanshaw, Priuter.

-^ i 3 6ti

This edition of this invalua])]e Treatise is that of W. Ellerby,

slightly abridged, and with some emendations suggested by
a careful collation with the original work. Mr. Ellekbt,
attributing his own confirmed hope in Christ in no small
degree to the instrumentality of this Treatise, and having
subsequently, for a considerable period, made it his con-
stant companion, v>-as induced, in the hope of presenting it
in a more acceptable and attractive form, to transcribe the
entire work; attempting, with the most scrupulous tideliiy,
to present the precise thoughts of Edwards, as far as prac-
icable in his own language, but in a more modern and
perspicuous style; with no addition, and the omission only
of his tautologies, redundances, repetitions and more ex-
tended illustrations.

CO^a-TEjNTTS.

Part I.

Page.

Naturk of the Affections, and their importance

in religion --. 9

That religion consists chiefly in the Affections^ shown —

From their nature ------- 12

Tiieir being the spring of action - - - 15

Testimony of the Scriptures 16

Character of eminent saints, and of Christ - - 24

The religion of heaven 28

Nature of di\ ine ordinances and duties - - - 29

Sin consists in hardness of heart - - - - 31

Inferences -34

Part II.

Things which afford ko decisive evidence that
OL'K Affections are truly gracious, or that they

ARE not 39

1. That they are raised very higii - - - 40

2. Produce strong effects on tlie body - - 45

3. Render us fluent in religions conversation - - 48

4. Are not excited by our own endeavors - - - 51

5. Produced by texts of Scripture, &c. - - - 55

6. Attended by appearance of great love - - _ 58

7. That different aftections exist together - - - 59

8. That joy follows convictions - - - - - (52

9. That we are zealous in external duties - - - 71
10. Disposed to glority God in words - - - - 74

1 1 'Jhal they insjiire confidence in our good estate - 75

12 Procure the good opinion of others - - - b'9

IV CONTENTS.

Part III.

Page.
Distinguishing Signs of truly gracious and holy
Affections 97

1. They are produced by a supernatural, spiritual, and

divine influence on tlie heart ... - 101

2. Divine things are regarded as transcendenlly excel-

lent and amiable in their own nature; and not on
account of any conceived relation they bear to
ourselves, or to our own interest - - 29

3. They are founded on a love of divine things, for

ihe'iv moral beautu or holiness .... I4l

4. Our minds are so enlightened that we obtain proper

and spi/ilual views o[ divine [hlngs ... 149

5. They are attended by a ralionctl and spiritual convic-

tion respecting the truth and reality of divine
things 154

6. They are attended by cvangcUral humiliation - - 178

7. ^y a change of nature or disposition - , . 199

8. By the 7neek and benevolent spirit manifested by Jesus

Christ 204

9. They soften the heart, and are accompanied by a

Chrlsimn tenderness of spirit ... -215

10. They possess a beautiful symmetry .... 220

11. The higher they are raised, the more is a spiritual

appetite increased 228

J2. They have their exercise and fruit in Christian prac-
tice 2.33

(1.) Because actions show the real intent of the heart - 251
(2 ) They are the best test of sincerity - - - 252

(3.) In practice grace is made perfect .... 255
(4.) H ly practice is the chief scripture evidence - iioG

(5.) According to it, we shall be judged - - -260
Objections answered .... . 266

zivTs.oDtrcTxoir.

There is no question of greater importance to every in-
dividual of mankind than this : What are the distinguishing
qualifications of those that are in favor with God, and enti-
tled to his eternal rewards? or, which is the same thing, what
is the nature of true religion ? and wherein consists that ho-
liness, which is acceptable in the sight of God ? But though
k it is of such importance, and though we have sufficient light
p in the word of God to direct us in the inquiry, yet there is
I no question upon which professing Christians are more di-
■ vided. " Strait" indeed " is the gate, and narrow" indeed
J " is the way, that leads to life, and few there be that find it."
J The consideration of these things has long engaged my
sfflfflus attention. Upon this subject my mind has been pe-
* cunarly inlen't e.er since I entered on the study of divinity.
I ^^^ far I have succeeded in my inquiries, must be left to

t^^judgment of the readers of this Treatise.

I ^^S'^der the present circumstances of religious controversy

^ ml+iis country, it is difficult to judge impartially of the sub-

^ j(?Crof this discourse. It is probable that many readers will

C bff^ispleased upon finding so much of religious affections

^ condemned; and others, upon finding so much approved.

For thus discriminating, I shall, perhaps, be charged with in-

r* consistency, as I have often been since the commencement

of our late controversies about religion. Indeed, it was no

1*

6 PREFACE.

easy matter to be a cordial and zealous friend of what was
really good; and at the same time perceive, and earnestly
oppose what was evil and pernicious. It is truly mysterious,
that so much that is wrong should be allowed to remain in
the church of God. That much false should mingle itself
with true religion, at a time of great revival, is, however, no
new thing. This was the case in the reign of Josiah, (Jer.
3 : 10, and 4:3;) during the ministry of John the Baptist,
(John, 5 : 35;) under the preaching of Jesus Christ; in the
days of the apostles ; amd at the time of the reformation from
popery. It appears to have been in the visible church, in
times of great revival, as it is with fruit-trees in the time of
spring: all appears fair and beautiful, promising abundance
of fruit ; but much of this appearance is of short continuance,
and in general only a small part of the fruit arrives at maturity.
It is by mixing counterfeit with true religion, that the devil
has always gained the greatest advantage against the cause
of Christ. It is by this means principally that he has pre-
vailed against all general revivals of religion since the found-
ing of the Christian church. By this he injured the cause of
Christianity in the apostolic age, and in the period imme-
diately succeeding, much more than by all *he persecutions
of both Jews and heathens; by this he prevailed against the
reformation, begun by Luther, Zuinglius, and others, far more
than by all the bloody persecutions of the Church of Rome;
by this, about a hundred years ago, he prevailed against New-
England, quenching the love and marring the joy of her
espousals; and I have had sufficient opportunity of perceiving
clearly, that by this he has prevailed against the late great
revival of religion amongst us, so happy and promising at its
commencement. Here he has most evidently gained his
\iain advantage against us, and by this he has foiled us.

PREFACE. 7

During revivals of religion, those persons who are engaged
to defend its cause, are, in general, most exposed where they
are least apprehensive of danger. While they are wholly
intent upon the 0[)position which presents itself before them,
the grand enemy of the church comes behind, and gives
them a fatal stab before they perceive it. As he is not op-
posed by any guard, he strikes at his leisure, and wounds the
deeper. At such seasons, the friends of Christ do the work
of eneaiies, the people of God are scattered, and religion de-
generates into vain jangling. Professing Christians are di
vided into parties, each taking an opposite course, until the
right path is nearly forsaken. Tiie confidence of the people
of God is shaken, and their minds perplexed with doubts,
while heresy, infidelity and atheism spread themselves
abroad.

As it has been, so it probably will be, whenever religion is
greatly revived, till we have learned to distinguish between
saving experience and affections, and those numerous fair
shows, and specious appearances, by which they are coun-
terfeited.

My design in the ensuing Treatise is to contribute my
mite, and to use my best endeavors to this end. In a former
publication,* I attempted to show the distinguishing marks
of the tcork of the Spirit of God, including both his common
and his saving influences ; but what I have now in view, is
to describe the nature of the gracious operations of the Holy
Spirit, and to point out the peculiar signs by which they are
distinguished from every thing besides, of which the mind
of man can possibly be the subject. If I have succeeded in

• Hi« " Failliful Narrative of llie Surprising Work of God in Ihe Conversion of many
Hundred Souls in Northampton, and the Neighljoring Towns and Villages of New
Hampshire, in New-England," a publicalion frequently referred to in the ensuing work

8 PREFACE.

any tolerable degree, I hope this work will tend to promote
the interest of religion. And whether I have succeeded or
not, I liope, through the mercy of a gracious God, to obtain
from him the acceptance of my endeavors, and from the real
followers of the Lord Jesus Christ, their candor and their
prayers.

A

TRBATZSia

ON

RELIGIOUS AFFECTIONS,

PART FIRST,

ON THE NATURE OF THE AFFECTIONS, AND THEIR.
IMPORTANCE IN RELIGION.

1 Peter, I : 8.

" Whom having not seen, ye love : in whom, though now ye
see him not, yet believing, ye rejoice with joy unspeakable,
and full of glory."

The Apostle here describes the state of mind of the
Christians he addressed, while they were suffering
those persecutions and " manifold temptations" refer-
red to in the preceding verses, as the " trial of their
faith."

Such trials benefit religion. They try the faith of
professors, and show whether it is genuine. They ex-
hibit the beauty^ amiableness, and excellency of true
religion, which never appears so lovely as when it is
most oppressed. They also tend to purify it from cor-
rupt mixtures, establish and confirm it, and render it
more lively and vigorous.

In the text, the Apostle shows the effect of trials on
those to whom he wrote. There were two kinds of

10 THE TEXT [Part I.

operation, or exercise of true religion, of which he
takes particular notice.

1. Love to Christ: "Whom having not seen, ye
love." Though there was nothing that the world saw,
or that Christians themselves then saw, which thus
influenced and supported them ; yet they had a super-
natural love of something unseen : they loved Jesus
Christ, and by this affection they were influenced and
supported.

2. Joy in Christ : Though their sufferings were
grievous, yet their spiritual joys were greater ; and
these supported them, and enabled them to suffer with
cheerfulness. There are two things of which the
apostle takes particular notice respecting this joy.

(1.) The way in which Christ, though unseen, is
the foundation of it, that is, by faith : " In whom,
though now ye see him not, yet believing, ye rejoice."

(2.) The nature of this joy : " Unspeakable and full
of ffloiy.^^ Unspeakable in kind ; very different from'
worldly joys and carnal dtliglits ; of a vastly more
pure, sublime, and heavenly nature; the sublimity and
greatness of which words could not express. Un-
speakable also in degree, it having pleased God, in
their state of persecution, to communicate to them this
holy joy with a bountiful and liberal hand.

Their joy was " full of glory." It was unspeaka
ble— no words were sufficient to describe it — yet some-
thing might be said of it, and no words were more
adapted to represent its excellency than these^/w// of
glory; or, as it is in the original — glorified joij. In
rejoicing with tliis joy, their minds were filled, as it
were, with a glorious brightness, and their natures
perfected. It was a prclibation of the joys of heaven,
raising their minds to a degree of heavenly blessedness.

Part 1.] IIXPLAINLD. 11

Hence llie pmposilion, or doelriiie, which I would
raise from these words, is this,

True religion chiefly coNyisrs in holy affections.

We see that the apostle, in observing the operations
and exercises of religion in the Christians to whom he
wrote, singles out the affections of luve and joy. Tliese
are the exercises of which he takes notice, as exhibit-
ing the reality and j)urity of religion. Here I would

I. Show what is iiiteiulcd by the afrections.
H. Observe some things wliich make it evident that
a great part of religion lies in the affections.

1. It may be incniircd v.'iiat -j-iie affections of the

WIND ARE.

I answer, they are the more vis^oiwis and sensible
cxercii'es of the inclination and, uill of the soul.

God has endowed the soul with two faculties ; one is
that by which it is capable of perception and specula-
tion, and is called the understanding : the other is that
by which it not merely discerns and judges, but is some
way inclined; or, it is that faculty by which it views
things, not as an indiderent, unaflected spectator, but
either as liking, or disliking; approving, or disapprov-
ing. This faculty is called by different names. It is
sometimes called the incUnaiion ; as it respects the ac-
tions which are determined and governed by it, it is
called the uill ; and the mind, with regard to the ex-
ercises of this faculty, is often called the heart.

Sometimes the inclination is but just moved beyond
a state of perfect indifference; at other times it is vi-
gorously exercised ; these lively and powerful exercises
of the inclination are called the affections.

It should be remarked, also, that the will and the
affections are not tw^o distinct faculties ; and that the

12 THE NATURE ( Part I.

latter do not differ from the mere actings of the inch-
nation and the will, but only as it respects the liveli-
ness and vigor of the exercises.

It must be admitted, that language, in reference to
this subject, is somewhat imperfect. In a certain
sense, the affections do not differ at all from the incli-
nation and the will : the will is not moved from a
state of perfect indifference, but as it is affected. But
still there are many acts of the inclination and the
will, which are not in general called affections.

The affections and the passions are not unfrequently
represented as being the same ; and yet, in the more
ordinary acceptation of the terms, there is, in some
respects, a difference. The word affection appears to
convey a more extensive idea than the term passion.

The affections are of two sorts ; those by which the
soul cleaves to, or seeks; and those by which it dis-
likes, or opposes. Of the former kind are love, desire,
hope, joy, gratitude, complacence ; of the latter kind
are hatred, fear, anger, grief. There are some affec
tions of a mixed nature ; as pity, in which there is some
thing of the former kind toward the person suffering,
and something of the latter in reference to what he
suffers. In zeal, there is warm approbation, as it re-
spects one object ; and vigorous opposition, as it re-
spects another.

II. The second thing proposed, is to notice some
circumstances which render it evident, that true reli-
gion, IN A GREAT MEASURE, CONSISTS IN THE AFFECTIONS.

1. What has been said of the nature of the affections,
makes this evident, and is sufficient Avilhout adding
any thing further upon the subject; for who will deny
that true religion consists, in a great measure, in vigo-
rous and lively actings of the inclination and will oi
ilie soul, or the fervent exercises of the heart ?

Parti.] OP THE AFFECTIONS. 13

That religion which God requires, and will accept,
does not consist in weak and lifeless inclinations, raised
but a little above a state of indifference. God, in his
word, insists upon it that Ave should be in earnest,
" fervent in spirit," Rom. 12 : 11, having our hearts
vigorously engaged in religion: " And now, Israel,
what doth the Lord thy God require of thee, but to
fear the Lord thy God, to walk in all his ways, and to
love him ; and to serve the Lord thy God with all thy
heart, and with all thy soul." Deut. 10 : 12. " Hear,
O Israel, the Lord our God is one Lord; and thou shalt
love the Lord thy God with all thy heart, and with all
thy soul, and with all thy might." chap. 6 : 4, 5. It is
such a fervent, vigorous engagedness of the soul in
religion, which is the fruit of regeneration, and which
has the promise of everlasting life : " And the Lord
thy God will circumcise thine heart, and the heart of
thy seed, to love the Lord thy God with all thy heart,
and with all thy soul, that thou mayest live." Deut.
30:6.

If we are not in earnest, and our wills and inclina-
tions strongly exercised, we are nothing as to religion.
The things of religion are so great, that there can be
no suitableness in the exercises of our hearts, to their
nature and importance, unless those exercises are
li^-ely and powerful. In nothing is vigor in the actings
of our inclinations so requisite as in religion ; and in
nothing is lukewarmness so odious. True religion is
always a powerful principle; and this power, in the
first place, is exercised in the heart, the principal, and
original seat of it. Hence true religion is called the
power of godliness, in opposition to the external ap-
pearance, or the mere form of it : " Having a form of
godliness, but denying the power thereof." 2 Tim.
2

14 TRUE RELIGION CONSISTS [Pait I.

3 : 5. The Spirit of God, in those who possess real
religion, is a spirit of powerful, holy aflfection ; and
therefore God is said to have given them a " spirit of
power, and of love, and of a sound mind." 2 Tim.
1 : 7. And such, when they receive the Spirit of God,
in his sanctifying and saving influences, are said to be
" baptized with the Holy Ghost, and with fire," Matt.
3 : 11 ; in consequence of the power and fervor of
tliose exercises which the Spirit of God excites in their
hearts. Their hearts, when grace is in exercise, may
be said to burn within them, like those of the disciples
mentioned in Luke, 24 : 32.

Religion is frequently compared to those exercises
in which the mind and strength are usually very much
engaged and exercised; such as running, wrestling,
and fighting.

And though there are different degrees of grace, and
some Christians are but babes in Christ, in whom the
exercise of the inclination and will toward divine and
heavenly things is comparatively weak ; yet every
one who possesses the power of godliness in his soul,
has his inclination and will exercised toward God and
divine things, with such strength and vigor, that those
holy exercises prevail in him above all carnal and
natural affections ; for every true disciple of Christ
loves him above father or mother, wife or children,
brethren or sisters, houses or lands, yea, above his
own life. From hence it follows, that wherever true
religion exists, there are vigorous exercises of the in-
clination and will toward divine objects; but agreeably
to what was said before, the vigorous and lively exer-
cises of the will, are in reality the affections of the soul.

2. The Author of human nature has not only com-
municated affections to men, but has made them very

Part I.J VERY MUCH IN HOLY AFFECTIONS, 15

much the spring- of their actions. As the affections
necessarily belong to human nature, so holy affections
not only necessarily belong to true religion, but con-
stitute a principal part of it. And as true religion is
of a practical nature, and God has so constituted the
human frame that the affections are the chief spring
of men's actions, this also shows that true religion
must consist very much in the affections.

Such is the nature of man, that he is quite inactive
any farther than as he is influenced by some affection.
The affections are the springs which set us to work in
all the affairs of life, and stimulate us in all our pur-
suits, especially in all affairs pursued with vigor. Take
away all love and hatred, all hope and fear, all zeal
and affectionate desire, and the world would, in a great
measure, be lifeless : there would be no such thing as
activity amongst men — no earnest pursuit of any de-
scription. It is affection which engages the covetous,
the ambitious, and the voluptuous in their various
pursuits. The world continues from age to age in a
perpetual commotion and agitation ; but take away all
affections, and the spring of all this activity would be
broken, and the agitation itself would cease. And, as
in worldly things, worldly affections are very much
the spring of action; so in spiritual things, spiritual
affections are also very much the spring of action.
He who possesses doctrinal knowledge only, is never
seriously and earnestly engaged in the business of re-
ligion.

3. Nothing is more manifest than that the tilings of
religion take possession of the minds of men no fur-
ther than as they affect them. There are many who
often hear the word of God, and therein hear of those
thingswhich are infinitely important, and whicli most

16 TRUE RELIGION CONSISTS ( Part I.

intimately concern them ; but all that is heard seems
to be wholly ineffectual, and to make no alteration in
their disposition and behavior : the reason is, they are
not affected with what they hear. There are many
who often hear of the glorious perfections of God,
particularly of his unspeakable love in Christ, of what
Christ has done and suffered, and of what relates to
another world — eternal misery, and everlasting felicity;
they also hear the immutable injunctions of the law,
and the gracious warnings and invitations of the gos-
pel ; and yet remain as they were before, without any
sensible alteration either in heart or practice, because
they are not affected with what they hear. There
never was any considerable change wrought in the
mind, or in the deportment of any individual, by any
thing of a religious nature, which did not move his
affections. Never was any one humbled, and brought
to the throne of grace, by any thing he ever heard, or
imagined, respecting his own unworthiness, and his
exposure to the wrath of God, nor induced to flee for
refuge to Christ, while his heart remained unaffected.
There never was a saint recovered from a declining
state in religion, without having his heart affected;
and, in short, there never was any thing considerable
brought to pass in the heart or life of any man, by the
things of religion, until the mind was deeply affected
by those things.

4. The Holy Scriptures every where place religion
very much in the affections : such as fear, hope, love,
hatred, desire, joy, sorrow, gratitude, compassion, and
zeal.

The Scriptures place much of religion in godly
fear : so much that it is often spoken of as the charac-
ter of those who are truly religious, that they tremble

Partl.J VERY MUCH IN HOLY AFFECTIONS. 17

at the word of God ; that they fear before him ; that
their flesh trembles for fear of him; that they are
afraid of his judgments; that his excellency makes
them afraid ; that his dread falls upon them, &c. In
Scripture the saints are called fearers of God, and are
often distinguished by the term — they that fear the
Lord. And as the fear of God is a great part of reli-
gion, true godliness in general is very often called by
the name of " the fear of God :" every one knows this
who knows any thing of the Bible.

Hope in God, and in the promises of his word, is also
often spoken of, in the Scriptures, as a very considera-
ble part of true religion. It is mentioned as one of
the three great things of which religion consists.
1 Cor. 13 : 13. It is often mentioned as one of the
characteristics of the saints : " Happy is he that hath
the God of Jacob for his help, whose hope is in the
Lord his God." Psalm 146 : 5. " Blessed is the man
that trustelh in the Lord, and wliose hope the Lord
is," Jer. 17 : 7. " Be of good courage, and he shall
strengthen your heart, all ye that hope in the Lord."
Psalm 31 : 24. In scripture, religious fear is some-
times united with hope in descriptions of the saints :
" Behold, the eye of the Lord is upon them that fear
him, upon them that hope in his mercy." Psalm
33 : 18. " The Lord taketh pleasure in them that
fear him, in those that hope in his mercy." Psalm
147 : 11. Hope is so great a part of religion, that the
Apostle says, '• we are saved by hope." Rom. 8 : 24.
It is spoken of as the helmet of the Christian soldier :
" And for an helmet, the hope of salvation;" (1 Thess.
5 : 8.) and as the sure and stedfast anclior of tlie soul,
which pre^^erves it from being cast away by the storms
of this evil world: "V/hich hope we liave as an
2*

18 TRUE RELIGION CONSISTS [Part I.

anchor of the soul, both sure and stedfast, and which
entereth into that within the veil." Heb. 6 : 19. It is
mentioned as an important benefit received from the
resurrection of Christ : " Blessed be the God and Fa-
ther of our Lord Jesus Christ," who, " according to
his abundant mercy, hath begotten us again to a lively
hope, by the resurrection of Jesus Christ from the
dead." 1 Pet. 1 : 3.

The Scriptures place religion very much in the
affection of love : in love to God, to the Lord Jesus
Christ, to the people of God, and to mankind in
general. The texts in which this is manifest, both in
the Old and New Testament, are innumerable. But
more of this afterward.

The contrary afFectiop. of hatred also, as having sin
for its object, is spoken of in scripture as no incon-
siderable part of religion. It is mentioned as that by
which true religion may be known and distinguished:
•' The fear of the Lord is to hate evil." Prov. 8 : 13.
And accordingly the saints are called upon to give
evidence of their sincerity by tliis affection: " Ye that
love the Lord, hate evil." Psalm 97 : 10. The Psalm-
ist often mentions this affection as an evidence of his
sincerity : "I will walk within my house with a per-
fect heart: I will set no wicked thing before my eyes ;
I hate the w^ork of them that turn aside." Psalm 101 :
2, 3. " I hate every false way." Psalm 119 : 104 and
128. "Do I not hate them, O Lord, that hate thee?"
Psalm 139 : 21.

Holy desire after God and lioliness is likewise often
mentioned in Scripture as an important part of true
religion : " The desire of our soul is to thy name, and
to the remembrance of thee." Isaiah, 26 : 8. " One
thing have I desired of tlie Lord, and that will I seek

P-'.vt I j VERY MUCH IN HOLY AFFECTIONS. 19

after, that I may dwell in the house of the Lord all
the days of my life, to behold tlie beauty of the Lord,
and to inquire in his temple." Psalm 27 : 4. " As the
hart panteth after the water brooks, so panteth my
soul after thee, O God. My soul Ihirsteth for God, for
the living God ; when shall I come and appear before
God ?" Psalm 42 : 1, 2. " My soul thirsteth for thee;
my flesh longeth for thee in a dry and thirsty land,
where no water is ; to see thy power and thy glory, so
as I have seen thee in thy sanctuary." Psalm 63 : 1, 2.
" How amiable are thy tabernacles, O Lord of Hosts!
My soul longeth, yea, even fainteth for the courts of
the Lord ; my heart and my flesh crieth out for the
living God." Psalm 84 : 1, 2. " My soul breakeih for
the longing that it hath unto thy judgments at all
times." Psalm 119 : 20. See also. Psalm 73 : 25, and
143 : 6, 7, and 130 : 6. Cant. 3 : 1, 2. Such a holy
desire, or thirst of soul, is mentioned in the beginning
of the sermon of Christ on the mount, as one of those
things wliich render, or denote a man truly blessed :
" Blessed are they" who " do hunger and thirst after
righteousness ; for they shall be filled." Matt. 5 : 6.
To this holy thirst is promised the participation of the
blessings of eternal life: " I will give unto him that
is athirst, of the fountain of the water of life freely."
Rev. 21 : C.

The Scriptures speak of holy joy as constituting a
great part of true religion. So it is represented in tlie
text. And as an important part of religion it is often
made the subject of earnest exhortation. " Delight
thyself in the Lord ; and he shall give thee the desires
of thine heart." Psalm 37 : 4. " Rejoice in the Lord,
ye righteous." Psalm 97 : 12. " Rejoice in the Lord,
O ye righteous." Psalm 33 : L " Rejoice and be ex-

20 TRUE RELIGION CONSISTS [Part I.

ceeding glad." Matt. 5 : 12. " Finally, my brethren,
rejoice in the Lord." Phil. 3:1. " Rejoice in the Lord
alway ; and again I say, rejoice." Pliil. 4:4. " Re-
joice evermore." 1 Thess. 5 : 16. '" Let Israel rejoice
in him that made him : let the children of Zion be
joyful in their King." Psalm 149 : 2.

This holy joy is mentioned among the principal
fruits of the Spirit of grace : " The fruit of the Spirit
is love, joy," &c. Gal. 5 : 22. The Psalmist mentions
this holy joy as an evidence of his sincerity : " I have
rejoiced in the way of thy testimonies, as much as in
all riches." Psalm 119 : 14.

Religious sorrow^ mourninp^^ and broJcenness of heart,
are also frequently spoken of as forming a great part
of religion. They are mentioned as distinguishing
qualities of the true saints, and as constituting a prin
cipal part of their character : " Blessed are they that
mourn, for they shall be comforted." Matt. 5:4. " The
Lord is nigh unto them that are of a broken heart ;
and saveth such as be of a contrite spirit." Psalm
34 : 18. " The Lord hath anointed me to bind up the
broken-hearted — to comfort all tiiat mourn." Isaiah,
61 : 1, 2. This godly sorrow, or brokenness of heart,
is often spoken of, not only as forming a distinguish-
ing feature in the character of the saints, but as that in
them whicli is peculiarly acceptable and pleasing to
God : " The sacrifices of God are a broken spirit: a
broken and contrite heart, O God, thou wilt not des-
pise." Psalm 51 : 17. " Thus saith the high and lofty
One that inhabiteth eternity, whose name is Holy, I
dwell in the high and holv place — with him also that
is of a contrite and humbie spirit, to revive the spirit
of the humble, and to revive the heart of the contrite
tnes." Isaiah, 57 : 15. " To this man will I look, even

Parti.] VERY MUCH IN HOLY AFFECTIONS. 21

to him that is poor and of a contrite spirit." Isa. 66 : 2.

Another affection often mentioned, as that, in the ex-
ercise of which much of true religion consists, is gra-
titude; especially as exercised in thankfulness and
praise to God. This being so frequently spoken of in
the book of Psalms, and in other parts of Scripture, I
need not quote, or refer to particular texts.

Again, the Holy Scriptures frequently speak of com-
passion or mercy, as a great and essential part of true
religion ; insomuch, that, in the sacred writings, good
men are denominated from thence. A merciful and a
good man are synonymous terms : " The righteous pe-
risheth, and no man layeth it to heart ; and merciful
men are taken away from the evil to come." And the
Scriptures select this quality, as that by whxh, in a
peculiar manner, a righteous man is distinguished :
^ The righteous showeth mercy, and giveth." Psalm
37 : 21 ; and ver. 26. " He is ever merciful and lend-
eth." " He that honoreth his Maker, hath mercy on
the poor." Pro v. 14 : 31. " Put" ye " on, as the elect
of God, holy and beloved, bowels of mercies," &c.
Col. 3 : 12. This is one of those distinguishing marks
by which our Savior describes those who are truly
blessed : " Blessed are the merciful, for they shall ob-
tain m&rcy." Matt. 5 : 7. And this is also spoken of
as one of the weightier matters of the law : " Wo unto
you, scribes and Pharisees, hypocrites; for ye pay
tithe of mint, and anise, and cummin, and have omitted
the weightier matters of the law, judgment, mercy,
and faith." Matt. 23 : 23. " He hath showed thee, O
man, what is good ; and what doth the Lord require of
thee, but to do justly, and to love mercy, and to walk
humbly with thy God ?" Micah, 6:8. " For I desired
mercy, and not sacrifice." Hosea, 6 : 6. This seems,

22 TRUE RELIGION CONSISTS [Part I.

from his repeatedly citing it, to have been a text much
delighted in by our Savior. See ]\Iatt. 9:13, and 12 : 7.

Zeal is also spoken of as a very essential part of
true religion. The production of zeal in his followers,
• is mentioned as what Christ had in view in giving
himself for our redemption : " Who gave himself for
us, that he might redeem us from all iniquity, and pu-
rify unto himself a peculiar people, zealous of good
works." Tit. 2 : 14. And this is mentioned as some-
thing of great importance, wanting m the lukewarm
Laodiceans. Rev. 3 : 15, 16, 19.

5. The Scriptures represent religion as being sum-
marily comprehended in love^ the chief "of the affec-
tions, and the fountain of all the rest.

So oUi* blessed Savior represents the subject, in an-
swer to the lawyer who asked him which was the
great commandment of ihe lav/. " Jesus said unto
him, Thou shalt love the Lord thy God with all thy
htfart, with all thy soul, and with all thy mind. This
is the first and great commandment ; and the second
is like unto it : Thou shalt love thy neighbor as thyself.
On these two commandments han-g all the law and the
prophets." The last sentence signifies as much, as
that these two commandments comprehend all the
duty prescribed, and the religion taught in the law
and the prophets. The Apostle Paul repeatedly makes
the same representation : '• He that loveth another,
hath fulfilled the law." Rom. 33:8. "Love is the
fulfilling of the law." Ver. 10. " For all the law is ful-
filled in one word, even in this. Thou shalt love thy
neighbor as thyself." Gal. 5 : 14. " Now the end of
the commandment is charity, out of a pure heart," &c.
1 Tim. 1 : 5. The same Apostle speaks of love as the
most important thing in religion, as the vitals and soul

Part I.] VERY MUCH IN HOLY AFFECTIONS. 23

of it; without which the greatest knowledge and gifts,
the most brilliant profession, and every thing else be-
longing to religion, are worthless. He represents it as
the fountain from whence proceeds all that is good.
See 1 Cor. : 13. The word there rendered charity in
our translation, is <iya.7nt^ the proper English of which
is, love.

The love thus spoken of, includes the whole of a
sincerely benevolent disposition of soul tov/ard God
and man ; and which, when in sensible and vigorous
exercise, becomes affection : it is indeed nothing but
affectionate love. And surely it is such a vigorous and
fervent love- which Christ mentions when he speaks
of loving God with all our hearts, with all our souls,
and with all our minds, and our neighbor as ourselves,
as the sum of all that was taught and prescribed in the
law and the prophets.

Indeed it cannot be supposed, that when this affec-
tion is represented as the sum of all religion, the act
exclusive of the habit is meant; or that the exercise of
the understanding, which is implied in all reasonable
affection, is excluded. But it is undoubtedly true, that
the essence of all true religion is holy love ; and that
in this holy affection, in that light which is the foun-
dation of it, and m those things which are the fruits of
it, consists the whole of religion.

From hence it clearly appears, that a great part of
true religion lies in the affections ; for love is not only
one of the affections, but the chief and fountain of all
the rest. From love arises hatred of those things which
are contrary to what we love, or which oppose and
thwart us in those things in which we delight. From
the various exercises of love and hatred, according to
tne circumstances of the object of these affections, as

24 TRUE RELIGION CON.^ISTS [l^a^ ''

present or absent, certain or uncertain, probable or im-
probable, arise all those other affections of desire, hope,
fear, joy, grief, gratitude, anger, &.c. From a vigorous,
affectionate, and fervent love to God, necessarily arise
other religious affections : a dread of the displeasure of
God, gratitude to him for his goodness, complacency
and joy in him when he is sensibly present, grief and
anxiety when he appears to be absent, &c. And in like
manner, from a fervent love to men, arise all other vir-
tuous affections toward them.

6. The religion of the most eminmt saints of whom
we read in the Scriptures, consisted much in holy af-
fections.

I shall take particular notice of three eminent saints,
who, in the writings which they have left us, have ex-
pressed their sentiments on this subject, and so de-
scribed their own religion, and the manner of their
intercourse with God.

The first of whom I shall take notice, is David; who
has given us a lively portrait of Ms religion in the book
of Psalms. Those divine songs are the expressions of
devout and holy affections; such as humble, fervent
love to God, admiration of his glorious perfections and
wonderful works, earnest desire of soul after him, un-
feigned gratitude to him for his great goodness, a holy
exultation and triumph of soul in his favor, sufficiency,
and faithfulness. They express also his love to the
saints, the excellent of the earth ; his delight in the
word and ordinances of God ; his grief for his own, and
for the sins of others ; and his fervent zeal in opposing
the enemies of God, and the enemies of his church.
And these expressions of holy affection, of which the
Psalms of David are every where full, are the more to
our present purpose, as they are not only the expres-

Parti.] VERY MUCH IN HOLY AFFECTIONS. 25

sions of the religion of so eminent a saint ; but were,
1)y the direction of the Holy Spirit, penned for the use
of the church of God in its public worship, purposely
-to express the religion of the saints in all ages of the
world. It is likewise to be observed, that David, in the
book of Psalms, speaks not as a private person, but as
the Psalmist of Israel, as the subordinate head of the
church of God, and leader in her worship and praises.
In many of the Psalms he speaks in the name of Christ ;
and in many others, in the name of the church.

The second eminent saint of whom I shall take no-
tice, is the Apostle Paul.) who was, in many respects,
the chief of the ministers of the Nev/ Testament ; above
all others, a chosen vessel unto Christ, to bear his name
before the Gentiles; made the chief instrument of esta-
blishing the Christian church in the world, and of dis-
tinctly revealing the glorious mysteries of the Gospel
for the instruction of his people in all future ages. By
what is said of him in the Scriptures, he appears to
have been full of affection; and it is manifest, that the
rehgion he expresses in his epistles consists very much
in holy affections. It appears that he was actuated by
a most ardent love to his glorious Lord, estepining all
things as loss, for the excellency of the knowledge of
Christ. He represents himself as overpowered by this
holy affection; and, as it were, compelled by it to go
forward in his service, through all difficulties and suf-
ferings. See 2 Cor. 5 : 14, 15. His epistles are full of
expressions of ardent afieciions toward the people of
God. He speaks of his dear love to them, (2 Cor.
22 : 19; Phil. 4 : 1 ; 2 Tim. 1:2;) of his abundant
love, (2 Cor. 2:4;) and of his affectionate and tender
love, such as a nurse possesses toward her children.
1 Thess. 2 : 7, 8. He speaks of his bow^els of love,
3

26 TRUE RELIGION CONSISTS, f fart I.

(Phil. 1:8; Phil. 5 : 13, 29;) of his earnest care for
others, (2 Cor. 8 : 16;) of his boicels of pity or mercy
toward them, (Phil. 2 : 1,) and of his concern for them
even to anguish of heart. 2 Cor. 2:4. He speaks of
the great coujlict of his soul for them, (Col. 2 : 1,) of
great and co;itinual grief m his heart from compassion
to tlie Jews, (Rom. 9 : 2,) and of his month being
opened, and his heart enlarged toward the Christians.
2 Cor. 6:11. He often speaks of his affectionate and
longing desires. 1 Thess. 2:8; Pom. 1:11; Phil. 1 :
8, and 4 : 1 ; 2 Tim. 1 : 4. He very often, in his epis-
tles, expresses the affection of joy. 2 Cor. 1 : 12, and
7 : 7, 9, 16 ; Phil. 1 : 4 ; 2 : 1, 2, and 3:3; Col. 1 : 2,
4 ; 1 Thess. 3 : 9. He speaks of his rejoicing with
great ]oy, (Phil. 4 : 10, and 1 : 7,) of his joying and
rejoicing, (Phil. 2 : 1, 7,) of his rejoicing exceedingly^
(2 Cor. 7 : 13,) of his being filled with comfort, and be-
ing exceedingly joyful. 2 Cor. 7:4. He speaks of him-
self as always triumphing, or rejoicing, (2 Cor. 2 : 14,)
and of his glorying in tribulation. 2 Thess. 1:4; and
Rom. 5:3. He also expresses the affection of hope :
in Phil. 1 : 20, he speaks of his earnest expectation and
of his hope. He likewise expresses the affection of god-
ly jealousy. 2 Cor. 11:2, 3. And it appears from his
whole history, after his conversion, that the affection
of zeal, as having the cause of his Master and the in-
terest and prosperity of the church for its object, was
mighty in him, continually urging him to those great
and arduous labors in which he was engaged, in in-
structing, exhorting, warning, and reproving others ;
contending with those powerful and numerous ene-
mies which continually opposed him ; wrestling with
principalities and powers, not fighting as one who
beats the air ; running the race set before him, con-

Parti.] VERY MUCH IN HOLY AFFECTIONS. 27

tinually pressing forward through a variety of difficul-
ties and sufferings. And how full of affection he was,
appears further from his being so full of tears: in
2 Cor. 2 : 4, and Acts, 20 : 19, he speaks of his many
tears ; and in verse 31, of his tears which he shed nis^ht
and day.

The other eminent saint whom I shall mention, is
the Apostle John, the beloved disciple, who was the
dearest to his Master, and by him admitted to the
greatest privileges of any of the twelve. He was not
only one of the three who were allowed to be present
v,-ith him on the mount at his transfiguration, at the
raising of the daughter of Jairus, and whom he took
with him when he was in his agony, but was favored
above them all in being permitted to lean on his Master's
bosom at his last supper, and being chosen by him as
the person to whom he would reveal his wonderful
dispensations toward his church to the end of time.
He was selected to shut up the canon of the Scrip-
tures, being preserved much longer than any of the
other apostles.

It is evident, from his writings, that he was a person
remarkably full of affection. His addresses to those
to whom he wrote are inexpressibly tender and pa-
thetic, breathing nothing but the most fervent love.
The proofs of this cannot be given without disadvan-
tage, unless we should transcribe the whole of his
writings.

7. He whom God sent into the world to be the light
of the world, and the perfect example of true religion
and virtue, even the Lord Jesus Christ, was remarka-
bly affectionate. He presented the most striking in-
stance of the ardency, vigor, and strength of love,
both to God and to man, that eve/ existed. It was tliis

28 TRUE RELIGION CONSISTS [Part i

principle which obtained the victory in that mighty
struggle and conflict of his affections, when he "pray-
ed more earnestly, and offered up strong crying and
tears." Heb. 5 : 7. Such was the power of his holy
love that it was stronger than death, and in the mighty
conflict overcame those powerful exercises of fear and
grief, when he was sore amazed, and his soul was
" exceeding sorrowful, even unto death." He als»
appears to have been full of affection during the whole
of his life. We read of his great zeal, fulfilling what
is written in the 69th Psalm : " The zeal of thine liouse
hath eaten me up." John, 2 : 17. We read of his grief
for the sins of men : " He looked round about on them
with anger, being grieved for the liardness of their
hearts." Mark, 3 : 5. See also Luke, 19 : 41. We often
read of the affection of pity, or compassion in Christ,
(Matt. 15 : 32 j Luke, 7 : 13;) and of his being moved
by compassion, (Matt. 9 : 36; 14 : 14 ; Mark, 6 : 34.)
How tenderly affectionate was he when Mary and Mar-
tha, mourning for their brother, came to him with their
complaints and their tears 1 He was affected by their
grief, and wept with them, though he knew that their
sorrow would soon be turned into joy. See John, 11.
And how ineffably affectionate was the last discourse
which Jesus had with his eleven disciples the evening
before he was crucified, when he informed them that
he was going away, and foretold the great difficulties
and sufferings they would meet with in the world
after he was gone ; when he comforted and counselled
them as his dear children, and bc<jueathed to them his
Holy Spirit. See the 13th, 14lh, 15th, 16th, and 17th
chapters of John. Of all the discourses ever penned,
or uttered, this was the most tender and affectionate.
8. The religion of heaven consists very much in holy
affections.

Fur? I.J VERY MUCH IN HOLY AFFECTIONS. 29

In order to learn the true nature of anj^ thing, we
should go where the subject of our inquiry is to be
found in its greatest purity and perfection. If we
would acquaint ourselves with the nature of gold, we
must view it not in the ore, but when refined. If we
would ascertain the nature of true religion, we must
go where true religion is possessed without any defect
or mixture.

There is, doubtless, true religion in heaven, and true
religion in its utmost purity and perfection. But ac-
cording to the Scripture representation, the religion of
a future state consists chiefly in holy love and joy, and
the expression of these in the most fervent and exalted
praises. So that the religion of the saints in heaven
consists in the same things as the religion of the saints
on earth — ^joy unspeakable and full of glory.

The love and joy of the saints on earth constitute
the dawning of the light, life, and blessedness of hea-
ven ; they are the same in nature, though not in degree
and circumstances. This is evident from many pas-
sages of Scripture. See Prov. 4 : 18. John, 4 : 14 ;
6 : 40, 47, 50, 54, 58. 1 John, 3 : 15. 1 Cor. 13 : 8-12.
Hence, therefore, the religion of heaven, cons'sting
chiefly of holy love and joy, consists very much in
affection ; and therefore, undoubtedly, true religion
consists very much in affection.

9. It appears, from the nature and design of the
ordinances and didies which God has appointed as
means and expressions of true religion, that true reli-
gion lies very much in the affections.

For instance : the duty of pra)^er. It is evident tliat

we do not, in this duty, declare our wants and desires,

in order to inform God, or to incline his heart to sliow

mercy ; but suitably to affect our own hearts, and so

3*

30 TRUE RELIGION CONSISTS [Part I.

to prepare ourselves for the reception of the blessings
we ask. Such external behavior in the worship of
God, as custom has made significant of humility and
reverence, can be of no farther use than as it has some
tendency to aifect our own hearts, or the hearts of
others.

And the duty of singing praises seems to be ap-
pointed wholly to excite and express religious affec-
tions. No reason can be assigned why we should
express ourselves to God in verse rather than in prose,
and do it with music ; but only, that such is our nature
and frame, that these things have a tendency to move
the affections.

The same may be said, also, of the nature and design
of those sacraments which God has appointed. Our
heavenly Father, considering our frame, has not ohly
appointed that we should be told of the great things of
the gospel, and by his word be instructed in reference
to the redemption of Christ; but also that they should
be exhibited to our view, in sensible representations in
the sacraments, in order the more deeply to affect us.

One of the main ends for which God has ordained
that his word, delivered in the Holy Scriptures, should
be explained and applied in preaching, Vv'as evidently
that divine tilings might be thus impressed upon the
affections of men. It is, therefore, not sufRcieni for
us to have good commentaries and expositions on the
Scriptures, and other valuable books of divinity; be-
cause, altiiougli these may tend, as well as preaching,
to give us a doctrinal and speculative knowledge of
the things of religion, yet they have not an equal ten-
dency to impress them on our affections. God has
appointed a particular and lively application of his
word, in the preaching of it, as fit means to affect sin-

Part I.J VERY MUCH IN HOLY AFFECTIONS. 31

ners willi the importance of the things of religion, and
to stir up the minds of the saints, by often bringing
these things to their remembrance. Preaching is par-
ticularly intended to promote the two affections men-
tioned in the text — love and joy : " And he" (Christ)
" gave some apostles, and some evangelists, and some
pastors and teachers — for the edifying of the body of
Christ— in love." Eph. 4:11, 12, 16. The apostle in-
structing Timothy concerning the work of the minis-
try, informs him, that the great end of that word which
a minister is to preach, is " love, or charity." 1 Tim.
1 : 3, 4, 5. Another affection for the promotion of
which God has appointed preaching, is joy ; and there-
fore ministers are called helpers of our joy. 2 Cor.
1 :24.

10. It is evident that true religion, or holiness, lies
very much in the affections, because the Scriptures
place sin very much in hardness of heart. It was
hardness of heart which excited grief and displeasure
in Clirist toward the Jews : " He looked round about
on them with anger, being grieved for the hardness of
their hearts." Mark, 3 : 5. The reason given why the
house of Israel would not obey God, was, that they
M'ere hard-hearted. Ezek. 3 : 7. The wickedness of
that perverse, rebellious generation, in the wilderness,
is ascribed to tlie same cause. Psalm 95 : 7-10. This
is spoken of as wliat prevented Zedckiah's turning to
the Lord: " He hardened his heart." 2 Chron. 36 : 13.
The rejecting of Clirist, and the opposing of Cliris-
tianity, are ascribed to this principle, Acts, 19 : 9.
When men are left to the power of their depravity
and sin, they are mentioned as having their hearts
hardened. Rom. 9 : 18. The apostle speaks of an evil
heart that departs from the living God, and a hard

32 TRUE RELIGION CONSISTS [Part I.

heart, as the same thing. Heb. 3 : 8, 12, 13. And that
great work of God, conversion, which consists in de-
hvering a person from the power of sin, is often men-
tioned as the taking away of the heart of stone, and
as the giving of a heart of flesh. See Ezek. 11 : 19,
and 36 : 26.

Now, by a hard heart, is undoubtedly meant, a per-
verse, unaffected heart ; a heart not easily moved by
virtuous affections, but, like a stone, insensible and
difficult to be impressed. Hence the hard heart is
called a stony heart, and is opposed to a heart of flesh.
We read, in Scripture, of a hard heart, and a tender
heart ; and doubtless we are to understand these as
contrary to each other. But \vhat is a tender heart,
but a heart easily affected with what ought to affect it?
God commends Josiah, because his heart was tender ;
and it is evident from what are mentioned as expres-
sions and proofs of this state of mind, that by his heart
being tender, is meant its being easily moved by reli-
gious and pious affection : " Because thine heart was
tender, and thou hast humbled thyself before the Lord ;
hast rent thy clothes, and wept before me, I also have
heard thee, saith the Lord." 2 Kings, 22 : 19.

It is very evident, that in some texts, by hardness
of heart, is meant a heart void of affection. Of the
ostrich it is said, " She hardeneth her heart against
her young ones, as though they were not hers." Job,
,^9 : 16. So a person unaffected in time of danger, is
Slid to harden his heart. Prov. 2S : 14.

Now, since it is evident that by a hard heart, in
S:ripture, is meant a heart destitute of pious affec-
tions; and since also the Scriptures so frequently de-
nominate our sin and depravity by the terms " hard-
ness of heart," it is evident that grace and holiness

Fart I.J VERY MUCH IN HOLY AFFECTIONS. 33

must, in a great measure, consist in our being easily
susceptible of such affections. Divines are generally
agreed, that sin radically and fundamentally consists
in what is negative or privative — in a privation, or
want of holiness. And therefore, undoubtedly, if sin
very much consists in hardness of heart, and so in the
want of pious affections, holiness must consist very
much in those pious affections.

I am far from supposing that all affections show a
tenderness of heart : hatred, anger, &c. may prevail
in the hardest heart. Yet, it is evident, that hardness
of lieart, and tenderness of heart, relate to the affec-
tions, and denote a mind susceptible, or insusceptible,
of certain emotions.

Upon the whole, I think it abundantly evident, that
true religion consists very much in the affections. I
do not, hov.-ever, think, that religion in the hearts of
the truly godly, is ever in exact proporiio7i to the
degree of affection and present emotion of the mind ;
for undoubtedly there is much affection in real saints
which is not spiritual. Their religious affections are
often mixed ; all is not from grace, but much from
nature ; and though the affections have not their seat
in the body, yet the constitution of the body may very
much contribute to the present emotion of the mind.
The degree of religion is rather to be judged of by the
fixedness and strength of the habit, tlian by the degree
of the present exercise ; and the strength of that habit
is not always in proportion to the outward effects and
manifestations, or to the hurry, vehemence, and sud-
den changes of the course of the thoughts. But yet
it is evident, that religion consists so much in the
affections, that without holy affection there is no reli-
gion. No light in the understanding is good, which

34 TRUE RELIGION CONSISTS [Part 1.

does not produce holy affection in the heart ; no habit
of mind is good which has no such exercise ; and no
external fruit is good which does not proceed from
this principle.

Having thus considered the evidence of the propo-
sition laid down, I proceed to some inferences.

1. We may hence learn how^ much those persons
err who wish to discard all religious affections.

There seems to be too much of a disposition of this
kind prevailing at this time. Because many in the
late extraordinary season who appeared to have great
religious affections, did not manifest a right temper of
mind, and in the heat of their zeal ran into many
errors, and because the high affections of some appear
to have entirely subsided, and others, who were evi-
dently filled with joy and zeal for a while, seem to
have returned like a dog to his vomit ; hence religious
affections in general are grown out of credit with
many persons, as though true religion did not at all
consist in them. Thus we easily run from one ex-
treme to another. A little while ago we were disposed
to regard all high affections about religion as eminent
exercises of true grace, Avithout inquiring into the
nature and source of those affections, and the manner
in which they arose. If persons did but appear to be
very much moved and raised, so as to be full of reli-
gious talk, and expressed themselves with great warmth
and earnestness, it was too much the custom, without
further examination, to conclude that such persons
were full of the Spirit of God, and enjoyed eminent
experience of his gracious influence. But of late, in-
stead of admiring all religious affections, we have been
much more disposed to reject and discard all, without

Part I.J VERY jiucH IN HOLY AFFEcnoro. 35

distinction. Herein appea/s the subtlety of Satan.
While he saw that religious affections were much
thought of, and that people in general were ill inform-
ed upon this subject, he knew that he could best ac-
complish his ends by sowing tares amongst the wheat,
and mingling false affections with the work of the
Spirit of God. He saw that this was a likely way to
ruin many souls, and to entangle the saints in a per-
plexing wilderness, and in a short time to bring all
religion into disrepute. But now, when the conse-
quences of these false affections appear, and it has
become very apparent that some of those emotions
which made a fine show, and were by many persons
greatly admired, were in reality nothing, the devil sees
it to be his advantage to go another way to work, and
to endeavor, to the utmost of his power, to propagate
and establish a persuasion, that all affections and emo
tions of the mind, with respect to religion, are to be
disregarded, or rather opposed, as having a pernicious
tendency. This he knows is the likeliest way to re
duce all religion to a mere lifeless formality, and effec
tually to banish the power of godliness and every
thing that is truly gracious. For although, in true
religion, there is something more than affection, yet it
consists so much in the affections, that there can be no
true religion without them. He who has no religious
affection is in a state of spiritual death, wholly desti-
tute of the powerful, quickening, saving influences of
the Spirit of God upon his heart. As there is no true
religion where there is nothing else but affection, so
there is no true religion where there is no religious
affection. As, on the one hand, there must be light in
the understanding, as well as warmth in the affections,
for where there is heat without light there can be

36 TRUE RELIGION CONSISTS [Part I.

nothing divine or heavenly; so, on the other hand,
where there is a kind of light in the understanding,
without warmth in the affections — a head stored with
notions and speculations, with a cold, unaffected heart
— there can be nothing divine : that knowledge is not
true spiritual knowledge of divine things. If the things
of religion are rightly understood, they will affect the
heart. The reason why men are not affected by such
iiifiiiiteiy great, important, and glorious things, as they
often hear and read of in the word of God, is undoubt-
edly because they are spiritually blind ; if they were
not so, it would be impossible, and utterly inconsistent
with the principles of human nature, that their hearts
would be otherwise than very powerfully impressed.

Slighting all religious affections, is the way to har-
den the hearts of men -, to encourage them in their
perverseness ; to keep them in a state of spiritual
death, and to bring them at last to death eternal.

2. If it is true that religion lies very much in the
affections, we may infer, that such scriptural means
are to be desired as have a tendency to move the affec
tions. Such a manner of preaching and administering
the ordinances, such a mode of worshipping God in
prayer, and singing praises, are much to be desired,
as have a tendency deeply to affect the hearts of
those who attend upon the means of grace.

There may, indeed, be such means adopted as have
a powerful tendency to stir up the passions of weak
and ignorant persons, which in reality are not adapted
to benefit their souls; for though they may have a
tendency to excite affections, they have little or none
to excite gracious ones, or any affections tending to
grace. But, undoubtedly, if divine things are treated,
in the public exercises of religion, according to their

Part I.J VERY MUCH IN HOLY AFFECTIONS. 37

nature, and exhibited in such a manner as tends to
convey just apprehensions, and a right judgment of
them, the more they have a tendency to move the
affections the better.

3. If true rehgion lies very much in the affections,
we may learn what abundant cause we have to be
ashamed and confounded before God, that we are no
more affected by the great and momentous concerns
of religion. It appears, from what has been said, that
this arises from our having so little of true rehgion.

God has given to mankind affections for the same
purpose that he has given all the faculties and princi-
ples of the human soul, that they might be subservient
to the great business for which man was created — the
business of religion; and yet how common is it among
mankind, to have their affections much more exercised
and engaged in other matters than in religion! As to
those things which concern their worldly interests, the
desires of men are eager, and their love warm and
affectionate. In reference to these objects they are
much impressed, and very deeply concerned. They
are much affected with grief at worldly losses, and
much elated with joy at worldly prosperity. But how
insensible and unmoved are most men, about the great
things of another world ! How languid are their affec-
tions as to these things ! How insensibly they can sit
and hear of the infinite love of God in giving his dear
Son to be offered up a sacrifice for the sins of men ;
and of the unparalleled -love of the innocent and holy
Lamb of God, manifested in his dying agonies, his
bloody sweat, his bitter cries and bleeding heart. They
can hear that all this was done for his enemies, to re-
deem them from deserved, eternal burnings, and to
bring them to unspeakable and everlasting joys, and
4

38 TRUE RELIGION CONSISTS [Part I.

yet be cold, insensible, and regardless ! Where are the
exercises of our affections proper, if not here ? what
is there that more requires them ? and what qan be a
fitter occasion of their vigorous and lively exercise ?
Can any thing of greater importance be presented to
our view? any thing more wonderful? or any thing
more intimately connected with our interest? Can we
suppose that the infinitely wise Creator implanted such
principles in the human nature as the affections, to be
of essential use to us, and to be exercised on certain
objects, but to be totally inactive in reference to those
things which are of the very first importance?

If we ought ever to exercise our affections at all, and
if the Creator has not unwisely constituted the nature
of man, in making these principles a part of it, they
ought to be exercised about those objects which are
most worthy of them. But is there any thing which
Christians can find, so worthy of their admiration and
love, their desires and hopes, their zeal and their joy,
as those things which are exhibited in the Gospel of
Jesus Christ? The glory of the blessed Jehovah is
there presented to view in the most affecting light, dis-
playing all its lustre in the face of an incarnate and
infinitely compassionate Redeemer. All the virtues
of the Lamb of God, his humilit)^, his patience, his
meekness, his submission, his obedience, his love, and
his compassion, are presented to our contemplation in
a manner tlie most adapted to move our affections.
There also the hateful nature of sin, together with the
i^jflexible justice of God. which will by no means
allow iniquity to go unpunished, are exhibited in the
clearest and most affecting light. God has so disposed
all things, in the glorious dispensation of the Gospel,
as most powerfully to impress the affections. What

Partll-l VERY MOCH IN HOLY AFFECTIONS. 39

abundant cause have we, therefore, to be humbled in
the dust, that we are no more affected with the infi-
nitely momentous concerns of religion !

PART SECOND,

ON THOSE THINGS WHICH AFFORD NO DECISIVE EVIDENCE,
EITHER THAT OUR AFFECTIONS ARE TRULY GRACIOUS,
OR THAT THEY ARE NOT.

If any one, on the reading of what has been already
said, is disposed to acquit himself by saying, " I am
not one of those who have no religious affections ; I
am often powerfully moved by the consideration of
the important things of religion:" let him not conclude,
from this circumstance, that his affections are truly-
gracious ; for though, as already observed, we ought
not to reject and condemn all emotions of the mind
arising from a view .of divine things, as though true
religion did not at all consist in affection ; so, on the
other hand, we ought not to approve of all, as though
every one who was affected by the things of religion
had true grace, and was the subject of the saving ir
fluences of the Spirit of God. We should endeavor
to discriminate between true and false religious affec-
tions. In order that I may assist in that important
work, I will first mention some things which are no
proofs, either that affections are such as true religion
consists in, or that they are not, that I may guard

40 WHAT ARE NO SIGNS [Part II.,

against judging of affections by false signs; and then,
in a succeeding part,

Notice some things wherein spiritual and gracious
affections differ from those which are not so, and by
which they may be distinguished.

I am now to notice some things which are no proofs

THAT affections ARE GRACIOUS, OR THAT THEY ARE NOT.

1. That affections concerning religious things are
raised very high, is no proof either that those affections
are gracious, or that they are not.

Some persons are disponed to condemn all high re-
ligious affections. If professors appear to have their
affections raised, with respect to religion, to an extra-
ordinary height, such persons are prejudiced against
them, and, witliout further inquiry, conclude that they
are deluded. But if true religion lies very much in the
affections, then it follows, that where there is much true
religion, there will be much religious affection: if true
religion, in the hearts of men, is raised to a great height,
holy affections will also be raised to a great height.

Love is an affection ; but will any Christian say, that
we ought not to love God, and Jesus Christ, in a high
degree ? Will any one venture to afRrm, that we ought
not to hate sin with a perfect hatred ? that we ought
not to exercise a high degree of gratitude to God for
the mercies we receive at his hands ? or tliat we ought
not to possess very strong desires after holiness? Is
there any one who will profess that his affections in re-
ligion are elevated enough ; and will say, " I have no
cause to be humbled, that I am no more affected by the
things of religion than I am : I have no reason to be
ashamed, that I have no greater exercises of love to
God, and sorrow for sin, and gratitude for the mercies
which I have received?" Will any individual bless

Part II.] TO DISTINGUISH AFFECTIONS. 41

God that he is affected enough by what he has read
and heard of the wonderful love of God to rebels, in
giving his Son to die for them, and of the dying love
of Christ? or will any one pray that he may not be
affected by these things in a higher degree, because
high religious affections are improper, enthusiastic,
and ruinous to true religion ?

Our text very evidently refers to high affections,
when it speaks of " rejoicing with joy unspeakable and
full of glory." Here the strongest expressions are
made use of which language can possibly furnish.
The Scriptures very often enjoin high affections. Thus
in the first commandment of the law, there is an ac-
cumulation of expressions, as though there were not
words adequate to express the degree in which we
ought to love God : " Thou shalt love the Lord thy
God with all thy heart, and with all thy soul, and with
all thy strength, and with ail thy mind." Luke, 10 : 27.
The saints are called upon to exercise a high degree
of joy : " Rejoice," says Jesus Christ to his disciples,
" and be exceeding glad." Matt. 5 : 12. " Let the right-
eous be glad ; let them rejoice before God ; yea, let
them exceedingly rejoice." Psalm 68 : 3. In the book
of Psalms the saints are often called upon to shout for
joy; and in Luke, 6 : 23; to leap for joy. They are
often exhorted to exercise a high degree of gratitude;
to praise God with all their hearts.

We find the most eminent saints mentioned in Scrip-
ture often professing high affections. Thus the Psalm-
ist speaks of his love, as if it were unspeakable : " O
how I love thy law!" Psalm 119 : 97. He also ex-
presses a high degree of hatred of sin : " Do not I hate
them, O Lord, that hate thee? and am I not grieved
w:th those that rise up against thee ? I hate them with
4*

42 ■ WHAT ARE NO SIGNS [Part II.

a perfect hatred." Psalm 139 : 21, 22. He also pro-
fesses a high degree of sorrow for sin, as a burden too
heavy for him. He likewise expresses a great degree
of spiritual desire in many of the strongest terms which
can be conceived of. He speaks of his longing, of his
thirsting as a land where there is no water, of his soul
breaking for the longing it hath, &c. He also men-
tions the exercise of great and extreme grief for the
sins of others : " Rivers of water run down mine eyes,
because they keep not thy law." Psalm 119 : 136.
" Horror hath taken hold upon me, because of the
wicked that forsake thy law." Verse 53. He expresses
a high degree of joy : " The king shall joy in tliy
strength, and in thy salvation how greatly shall he re-
joice." Psalm 21 : 1. " My lips shall greatly rejoice,
when I sing unto thee." Psalm 71 : 23. " Because thy
loving kindness is better than life, my lips shall praise
thee. Thus will I bless thee while I live ; I will lift up
my hands in thy name. My soul shall be satisfied as
with marrow and fatness ; and my mouth shall praise
thee with joyful lips, when I remember thee upon my
bed, and meditate on thee in the night watches. Be-
cause thou hast been my help, therefore in the shadow
of thy wings will I rejoice." Psalm 63 : 3 — 7.

The Apostle Paul expresses very high affections.
He mentions the exercises of pity and concern for the
good of others, even to anguish of heart — a fervent
love — an ardent desire — an exalted joy. He speaks of
the exultation and triumphs of his soul, his earnest ex-
pectation, his abundant tears, the travail of his soul, his
godly jealousy, and his fervent zeal. John the Baptist
expresses great joy. John, 3 ; 39. Those blessed wo-
men who anointed the body of Jesus, are represented
as exercising a very high degree of religious affection

Part II. J TO DISTINGUISH AFFECTIONS. 43

at the resurrection of Christ : " And they departed —
from the sepulchre, with fear and great joy." Matt.
28:8.

It is often foretold that the church of God, at some
future period of the world, shall exceedingly rejoice :
" They shall walk, O Lord, in the light of thy counte-
nance ; in thy name shall they rejoice all the day ; and
in thy righteousness shall they be exalted." Psalm 89 :
15, 16. " Rejoice greatly, O daughter of Zion ; shout,
O daughter of Jerusalem ; behold, thy King cometh
unto thee," &c. Zech. 9 : 9. As high degrees of joy
are the genuine fruits of the Gospel of Christ, the angel
calls this Gospel, good tidings of great j^y, that should
be to all people.

The saints and angels in heaven, who possess reli-
gion in its highest perfection, are exceedingly affected
with wliat they behold and contemplate of the perfec-
tions of God, and of his work. They are all as a pure
fiame of fire in the warmth of their love, the elevation
of their joy, and the ardency of their gratitude. Their
praises are represented as the voice of many waters,
and as the voice of a great thunder. Now the only
reason why their affections are so much higher than
those of the saints on earth, is, that they see the things
by which they are affected more according to their
real nature and importance. Hence it is that their
affections are more conformed to the nature of those
things. If, therefore, religious affections, in the present
state, are of the same nature with those of the saints in
heaven, the nearer they are to theirs in degree, the
better.

From these things it evidently appears, that if affec-
tions concerning religious things, are raised to a very
great height, it is no certain proof that they are not

44 WHAT ARE NO SIGNS [Part II.

such as have in them the nature of true religion. Those
persons, therefore, greatly err, who condemn others as
enthusiasts, merely because their affections are very
high.

On the other hand, their being very high, is no cer-
tain proof that they are of a spiritual and gracious na-
ture. It is manifest from the Scriptures, that there are
very high affections respecting the things of religion,
which are not spiritual and saving. The Apostle Paul
speaks of affections in the Galatians, which had been
exceedingly elevated, but which he feared were in vain,
and had totally subsided : " Where is the blessedness
ye spake of; for I bear you record, that if it had been
possible, ye would have plucked out your own eyes, and
have given them to me." Gal. 4 : 15. And in the 11th
verse he tells them that he was afraid of them, lest he
had bestowed upon them labor in vain. The children
of Israel were greatly affected by the mercy of God,
when they saw how wonderfully he had delivered
them at the Red Sea, and sang his praises, though they
afterward soon forgat his works. So again, they were
greatly affected at Mount Sinai, when they saw the
marvellous manifestations which God made of himself
there ; and when he proposed his holy covenant to
them, they with great forwardness replied, " All that
the Lord hath spoken will we do, and be obedient."
But how soon were they turned aside after other gods !
So great numbers avLo were affected by the raising of
Lazarus from the dead, had their passions excited to a
very high degree, and when Christ, immediately after
entered into Jerusalem, they exceedingly magnified
him. As though the ground was not good enough for
even the ass which he rode to walk upon, they cut
down branches of palm trees, and strewed them in the

Part II.] TO DISTINGUISH AFFECTIONS. 45

way, and cried with loud voices, " Hosanna to the Son
of David, blessed is he that cometh in the name of the
Lord, hosanna in the highest."' There was a vast mul-
titude crying Hosanna, so that it gave occasion to the
Pharisees to say, " Behold, the world is gone after
him." John, 12 : 19. But Christ, at that time, had but
few true disciples ; and all this was at an end when he
stood bound, having a mock robe on, and a crown of
thorns ; when he was derided, spit upon, scourged, con-
demned, and executed. Indeed, there was a loud out-
cry respecting him among the multitude then, as well
as before 5 but of a very different kind : it was not " Ho-
sanna, hosanna," but " Crucify him, crucify him."

It is the general opinion of orthodox divines, that
there may be very high affections concerning divine
things, which have nothing in them of the nature of
true religion.

II. That these affections produce strong effects upon
the body, is no proof either that they are truly gracious,
or that they are not.

All affections have in some respects, or degree, an
effect on the body. Such is our nature, and such are
the laws of union between the soul and the body, that
the mind can have no lively or vigorous exercise with-
out producing some effect upon the body. And if all
emotions of the mind have some effect on the body, we
may conclude that the greater those emotions are, tlie
greater wilJ be their effects on the animal frame. And
since there are great affections, both common and spi-
ritual, it is not to be wondered at, that such great effects
should arise from both these kinds of affection ; and
consequently, these effects are no proof that the affec-
tions from which they arise are of one kind or the
-tker.

46 WHAT ARE NO SIGNS fPart II.

Great eifects on the body certainly are no sure evi-
dence that affections are spiritual, for such are very
often known to arise from great affections about tem-
poral things, and when religion is no way concerned.
And if great affections about secular things have these
effects, I know not by what rule we should determine
that high affections about religious things, which arise
in like manner from nature, cannot have the same
effects.

Nor, on the other hand, do I know of any rule by
which we may determine, that gracious and holy af-
fections, when raised as high as any natural affections,
and possessing equally strong and vigorous exercises,
cannot produce a great effect on the body. I know not
why a view of the glory of God should not cause the
body to faint, as well as a view of the glory of Solomon.
There is certainly great power in spiritual affections.
We read of the power which worketh in Christians; of
the Spirit of God being in them as the spirit of power ;
of the effectual working of his power in them ; and of
the working of the mighty power of God in them.
Eph. 3 : 7; 2 Tim. 1:7; Eph. 3 : 20; Eph. 1 : 19.
But the nature of man is represented in Scripture as
exceedingly weak; and particularly with regard to
great spiritual exercises. Matt. 26 : 41 ; 1 Cor. 15 : 43
and 50. The passage prefixed to this treatise speaks
of "joy unspeakable and full of glory." And v»^ho, thai
considers the nature of man and the nature of the affec-
tions, can reasonably doubt that such indescribable
and glorious joys may be too great for the human
frame, so as considerably to overpower it ? It is evi-
dent from Scripture, that clear discoveries of the divine
glory have a tendency, by affecting the mind, to over-

Part II. ) TO DISTINGUISH AFFECTIONS. 47

power the body ; and that if these views were attended
with the same degree of clearness as they are in hea-
ven, the body could not subsist under them. No man
can see God and live. The knowledge which the saints
have of the divine glory in this world, and those holy
affections which arise from it, are of the same nature
with those of the saints in heaven, differing only in
degree and circumstances: what God gives them here,
is a foretaste of heavenly happiness, and an earnest of
their future inheritance; and who shall limit God, or
say he shall give so much of the inheritance — such a
part of the future reward — as an earnest of the whole,
and no more ? And since God has assured us in his
word, that the whole reward is such as would at once
destroy the body ; is it not presumptuous in us to set
bounds to his sovereignty, and to say, that in giving
the earnest of this reward, he shall never give so much
of it, as in the least to overpower the body, when he
has no where thus bound himself?

The Prophet Kabakkuk speaks of his body being
overborne by a sense of the majesty of God : " When
I heard, my belly trembled ; my lips quivered at the
voice ; rottenness entered into my bones ; and I trem-
bled in myself." Hab. 3 : 16.

The prophet Daniel, giving an account of a repre-
.sentation of the glory of Christ, says, " And there re-
mained no strength in me ; for my comeliness was
turned into corruption, and I retained no strength,''
Dan. 10 : 8. And the Apostle .John, speaking of a simi-
lar manifestation made to him, says, " And when I
saw him I fell at his feet as dead." Rev. I : 17. It is
in vain to say that these were only external manifes-
tations or symbols of the glory of Christ ; for though
they were outward representations, yet the design was

48 WHAT AHE iNO HIGNH | Part II.

to give to those prophets an idea of the thing repre-
sented, and ttiat was the true divine glory and majesty
of Christ. In agreement with the end for which God
designed these outward signs, ihcy received by them
a JiveJy apprehension of the real glory and majesty of
his nature, and thus were greatly affected. And I tliink
those persons are very presumptuous, who venture to
.say that God cannot, or does not, give the same clear
and affecting views of the real glory and majesty of his
nature, tf) any of his saints, without the intervention
of such shadowy representations.

I would farther (observe, that the Scriptures often
refer to bodily exercises in order to express the strength
of holy and spiritual affections; such as trembling,
groaning, crying out, panting, and fainting. Psalm
119 : 120; Ezra, 9:4; I.saiah, 6f) : 2-5; I Jab. 3 : 16;
Rom. 8 : 20; Psalm 84 : 2; 38 : 10; 42 : 1 ; 119 : 131 j
119 : 81. Now if it be said that these are only figura-
tive expressions, it must at least be allowed that they
are suilable fifrurcH to represent the higli degree of
those affections which the Holy Spirit intended they
should represent; but I do not see how they would be
so if those spiritual afTections have no tendency to })ro-
duce trembling, A;c. but, on the contrary, are the pro-
per effects, and sad tokens of false affections, and the
delusion of the devil. I cannot think that God would
generally make use of things which are quite opposite
to spiritual affections, and evident marks of the hand
of Satan, to represent a high degree of holy and hea-
venly affection.

III. That they render us flucnl, fcrtcnl^ and abun-
dant^ in talldnff ofreit^ion^ is no proof either that our
affections about religious things are truly gracious ; or
that they are not.

Tart II. J TO DISTINGUI.-ill ArrCCTIONS. 4'J

Tticrc are many persons, who, if they observe any
thing of this kind in (others, are greatly prejudiced
against tliein. Their being so full of talk is deemed
a siiffieient reason for condemning them as Pharisees
aiifl ostentatious hypocrites. On the other hand, there
are many, who, if they observe these effects in any
ojie, are disposed, very imprudently, to conclude at
once that he is a true child of God, and under the
saving influences of the Holy Spirit: and especially
are they confident tliat sucli persons are savingly
wrought upon, if they are not only fluent, but also "af-
fectionate and earnest in their conversation.

But this, as events abundantly show, arises from
want of judgment: it is a mistake into which persons
often run, by trusting to their own wisdom instead of
making the Scriptures their rule. Though the sacred
writings are full of directions, by which we are to
judge both of our own state, and the state of others ;
yet we have no where any rules by which we may
conclude that we or others are in a good state, from
any such effects as these ; for this is but the religion
of tlie moutli, and of the tongue, and is in Scripture
represented by the leaves of a tree, which, though it
ought not to be without them, are no proofs of its
goodness.

That persons arc disposed to talk much about reli-
gion, may arise from a good cause, or from a bad one.
It may arise from a great degree of holy affections, for
out of the abundance of the heart the mouth spcakelh ;
or it may ari.se from strong religious affections which
are not lioly, for .still out of the abundance of the heart
the mouth spcaketh. It is the nature of tlie affections,
whatever are their objects, if they are powerfully en-
gaged, to incline us to talk very much of that by which
5

50 WHAT ARE NO SIGNS [Part II.

they arc excited ; and not only to say much, but to
talk very earnestly and fervently. And therefore our
talking abundantly and very fervently about religion,
can only be an evidence that we are very much affect-
ed by something relating to religion ; but this may be
the case, as I have observed before, where there is no
grace. That by which men are greatly alTected, they
will be earnestly engaged about ; and they will be
likely to show that earnestness in their conversation
and behavior, as the greater part of the Jews in Judah
and Galilee did for a while, about the preaching and
baptism of John : they were willing for a season to re-
joice in his light. The multitude, in like manner, of-
ten manifested great earnestness about Christ, and his
preaching and miracles ; being astonished at his doc-
trines, receiving his word with ioy, following liim
sometimes night and day, exclaiming, " Never man
spake like this man !" But what was the end of these
things, with respect to the greater part of them !

A person may be disposed to talk much of his own
cxj>erience, introducing the subject every where, am
in all companies ; and when this is the case, it is ra-
ther a bad sign than a good one. A tree too full of
leaves seldom bears much fruit; and a cloud, though
to appearance very pregnant with water, if it is ac-
companied by much wind, seldom affords any great
quantity of rain. The Holy Spirit has been pleased,
several times, to make use of this latter circumstance,
in order to represent a great show of religion in pro-
fession, without corresponding fruits in the life :
" Whoso boastcth himself of a false gift, is like clouds
and wind without rain." Prov. 25 : 14. See also Jude
4 and 12, and 2 Pet. 2 : 17.

False affections about religion, if they are equally

Part II. J TO DISTINGUISH AFFECTIONS. 51

Strong, are much more forward to manifest them-
selves, than true ones; because it is the nature of false
religion to affect sliow, and to court observation : thus
it was with the Pharisees,

IV, That they are noL excited by our own endeavors^
or e.vcrlions, is no proof, either tiiat our rehgious af-
fections are truly gracious, or that they are not.

There are many i)ersons who condemn all religious
afTeclions which are excited in a way of which the
subjects of them can give no account; and which do
not seem to be the effect of their own endeavors, or
the result of the faculties and principles of human na-
ture ; but .seem to arise from the influence of some
extrinsic and supernatural power upon their minds.

It is supposed that the Spirit of God co-operates in
a silent and imperceptible way, with our own endea-
vors in the use of means; so that we cannot distin-
guish between the influences of the Spirit of God, and
the natural oi)erations of the faculties of our own
minds.

It is true, that for any one to expect to receive the
saving influences of the Spirit of God, while a diligent
attention to the appointed means of grace is neg'ected,
is unreasonaI»le, presumptuous, aud enthusiastical. It
is also undoubtedly true, that the Spirit of God is far
from being uniform in the manner and circumstances
of his operations, and that sometimes he works in a
way more secret and gradual, and from smaller begin-
nings, than at other times.

But if there is indeed a power superior to all means
a'ld instrumenf-, and above the utmost efforts of na-
ture; and if that power is requisite in order to the
production of saving grace in the heart, then certainly
it is not at all unreasonable to suppose, that its effect

52 WHAT ARE NO SIGNS. [Part II.

should very frequently be produced in such a way as
to make it manifest that it is so. If grace is indeed
owing to the powerful and efficacious operations of an
extrinsic and divine agent, why is it unreasonable to
suppose that it should appear to be so to those who are
the subjects of it ? Is it strange that it should appear
to be as it really is ? For this, in fact, is the objection :
it is regarded as a clear proof, that the affections which
many persons experience, are not from a particular
cause, because they appear to be from that cause :
those who possess them declare, that what they are
conscious of seems to them evidently not to be from
themselves, but from the mighty power of the Spirit
of God; and others thence conclude, that what they
experience is not from the Spirit of God, but from
themselves, or from the devil.

If it is indeed true, as the Scriptures abundantly
teach, that grace in the soul is so the effect of the
power of God, that it is with propriety compared to
those effects which are the farthest from being owing
to any strength in the subject : such as a generation,
being begotten, or raised from the dead — created, &c.,
then how shall we account for the circumstance, that
the Almighty, in so great a work, should so carefully
hide his power, that the subjects of it should not be able
to discern it ? If we may form any conclusion from
Scripture, God, in the great works of his power and
mercy which he performs for his people, orders
things so as to make his power conspicuous, and our
dependence on him most evident ; that no flesh should
glory in his presence, 1 Cor. 1 : 27-29 ; that he alone
should be exalted, Isaiah, 2 : 11-17; that the excel-
lency of the power sliould be of him, and not of man,
2 Cor. 4:7; that the power of Christ should be mani-

Part II.] TO DISTINGUISH AFFECTIONS. 53

fested in our weakness, 2 Cor. 12:9; and that none
should say, Mine own hand hath saved me. Judges,
7 : 2. In most of the conversions of particular per-
sons of which we have an account in the New Testa-
ment, they were not wrought upon in that secret,
gradual, and insensible manner, which is now insisted
upon, but with those manifest tokens of a supernatural
power, wonderfully and suddenly causing a great
change, which in these days are regarded as un-
doubted signs of delusion and enthusiasm.

The apostle says, " The eyes of your understanding
being enlightened, that ye may know what is the hope
of his calling, and what the riches of the glory of his
inheritance in the saints, and what is the exceeding
greatness of his power to us ward who believe, ac-
cording to the working of his mighty power," &c.
Eph. 1 : 18, 19. Now, when the apostle speaks of the
Ephesians being the subjects of divine influence, in
their effectual calling, to the end that they might know
what his mighty power was to them who believe, he
can mean nothing else but that they might know it by
experience. But if the saints know this power by ex-
perience, they must feel it as being distinguishable
from the natural operations of their own minds. So
that it is very unreasonable and unscriptural to con-
clude, that affections are not from the gracious opera-
lions of the Spirit of God, because they are evidently
and sersibly not from the persons themselves who are
the subjects of them.

On the other hand, that they are not produced by
ourselves, or that they arise in our minds in a manner
for which we cannot account, is no proof that such
affections ai-e gracious.

5*

54 WHAT ARE NO SIGNS f Part II.

There are some who make this an argument in their
own favor. Speaking of their experience, " We are
sm-e," say they, " that we did not produce it ourselves ;
it was the effect of no contrivance or endeavor of ours."
And hence they very ignorantly conclude, that what
they have experienced must be from the mighty influ-
ence of the Spirit of God, and is of a saving nature.
Indeed, what they have experienced may not be from
themselves directly ; but it does not follow from thence
that it was from the Spirit of God. There are other
invisible agents who have influence upon the minds of
men, besides the Holy Spirit. We are directed not to
believe every spirit, but to try the spirits whether they
are of God. There are evil spirits, exceedingly busy
with men, who often transform themselves into angels
of light ; and, with great subtlety and power, mimic
the operations of the Spirit of God. Many of the
operations of Satan are very distinguishable from the
voluntary exercises of our own minds. They are so
in those horrid and blasphemous suggestions by which
some persons are dreadfully harassed, and in those
unnecessary and unprofitable terrors by which others
are exercised. And the influence of Satan may be as
evident in false comforts and joys, as in terrors and
horrid suggestions.

And besides, we should remember, that impressions
on our minds may be neither of our own producing,
nor from an evil spirit, and yet not be from any saving,
but from a common influence of the Spirit of God.
The subjects of such impressions are of the number of
those of whom we read, " who were once enliglit-
ened," had " tasted of the lieavenly gift, and been made
partakers of the Holy Ghost ;" had " tasted the good
word of God," and had felt " the powers of the world

Part II.] TO DISTINGUISH AFFECTIONS. 55

to come;" but were yet wholly unacquainted with
those " better things that accompany salvation." Heb.
6 : 4, 5, 9.

And where neither a good nor an evil spirit has any
immediate influence, persons, especially such as are of
a weak habit of body, and whose minds are feeble,
may have strange imaginations, and strong affections,
for which they cannot account. Such persons are liable
to impressions of this kind about temporal things; and
there is equal reason to conclude, that they may have
similar impressions about spiritual things. As a per-
son, when asleep, has dreams of which he is not the
voluntary agent, so, when he is awake, he may be the
subject of impressions of which also he is not the
voluntary agent.

V. That they are produced by texts of Scripture,
suddenly, and in an extraordinary manner, applied to
the mind, is no proof, either that our affections
are truly gracious, or that they are not.

That they are occasioned by texts of Scripture thus
impressed upon the mind, is no proof that affections
are not gracious, provided the Scripture itself, or the
truth it contains, is the foundation of the emotion, and
not merely, or chiefly, the sudden and unusual manner
in which it is brought to the mind.

But, on the other hand, neither is their arising fi-om
Scripture, brought suddenly, and in an extraordinary
manner to our minds, any proof that our affections
about religion ai-e gracious. Some persons seem to
regard this as a good evidence that their affections are
saving, especially if those affections are hope or joy,
or any other that arc pleasing and delightful. Tliey
tell us that particular promises were suddenly brouglit
to their minds, as if they had been snoken to tliem.

56 WHAT ARE NO SIGNS [Part II.

" We had no hand," say they, " in bringing such texts
to our minds; we were not thinking of any thing that
could tend to produce such an occurrence," &c. And^
perhaps they will add, " One Scripture came flowing
in after another, the most pleasing and appropriate that
could have been devised; we were full of joy, and
could doubt no longer." Hence they conclude, that
their affections are unquestionably of the right kind,
and that their state is really good.

What deceives, on this subject, many of the less in-
formed and considerate kind of professors, seems to be
this : the Scriptures are the word of God, and there-
fore contain nothing but what is strictly true, and in
its nature perfectly holy; and hence they conclude,
that that experience which proceeds from the applica-
tion of passages of the sacred writings, must be evan-
gelical. But then it should be considered, that affec-
tions may arise from passages of Scripture misinter-
preted— not as their genuine fniit, in a right application
of them, but from an abuse of them.

Is there any proof that the devil cannot bring texts
of Scripture to the mind, and misapply them, for the
purpose of deceiving ? There appears to be nothing in
this beyond the power of Satan. To impress letters
or sounds upon a person's imagination, is not a work
of such mighty power that nothing short of omnipo-
tence can be supposed to be sufficient to effect it.

Or does any person suppose, that texts of Scripture
are such sacred things that the devil dares not abuse
them? If they do, in this also they are mistaken. He
who had temerity enough to take Christ himself to
different places, into the wilderness — upon a high
mountain— and upon a pinnacle of the temple, in order
to tempt him, is not afraid to meddle with the Scrip-

Part II. J TO DISTINGUISH AFFECTIONS. 57

tures, and to abuse tliem for his own purpose. At the
same time that he took those liberties with Christ, he
repeatedly quoted Scripture, that he might, if possible,
deceive him. And if Satan was permitted, and if he
presumed to put Christ himself in mind of texts of
Scripture for the purpose of tempting him, what rea-
son have we to conclude that he is not permitted, or
that he dares not, put wicked men in mind of texts of
Scripture, to tempt and deceive tliem? And if Satan
may thus abuse one text of Scripture, he may another.
Its being a very important passage, a comfortable and
precious promise, alters not the case. And if he can
bring one comfortable text to the mind, he may a
thousand, and may select such Scriptures as tend most
to serve his purpose. He may add one Scripture pro-
mise to another, tending, according to the perverse
application he makes of them, effectually to remove
the doubts, and to confirm the false joy and confidence
of a poor deluded sinner.

It is evident, then, that we may have high affections,
occasioned by texts of scripture coming suddenly, and
in an extraordinary manner, to our minds, and yet
these affections may not be hol}^, or any thing but the
delusions of Satan.

I would further observe, that we may have elevated
and joyful affections coming loiih tlie word of God ;
and not only so, but from that word, and yet those
affections may not proceed from Satan, nor from the
depravity of our own hearts, but from some influence
of the Spirit of God attending the word ; and notwith-
standing all this, those affections may possess nothing
of the nature of saving religion. The stony ground
hearers had great joy, which is represented as arising
from the word, as a blade of ^orn from iis seed ; and

58 WHAT ARE NO SIGNS [Part 11.

their affections had, in their appearance, a very great
resemblance to those represented by the growth of the
seed on the good ground, the difference not appearing
until it was discovered by the consequences in a time
of trial. Yet there was no saving religion in those
affections.

VI. That they are attended by an appearance of
great love, is no proof, either that our affections are
truly gracious, or that they are not.

There are no professing Christians who regard this
cn-cumstance as an argument afrainst the truth and
saving nature of their religious affections ; but there
are some who consider the appearance of great love
as a good evidence that their affections are from the
sanctifying and saving influences of the Holy Spirit.
They argue that Satan cannot love, this affection being
directly contrary to his disposition. His very nature
is enmity and malice. It is true, that nothing is more
important and amiable than a spirit of true Christian
love to God, and to men : it is more excellent than
knowledge, or the gift of prophesying, or the power
of working miracles, or the ability to speak with the
tongues of men and of angels. It is the chief grace
of the Spirit of God, and the essence of all true reli-
gion. It is that by which we are most conformed to
heaven, and most opposed to hell, and the devil. But
notwithstanding this, we must hot argue from hence
that this affection has no counterfeit. It may be ob-
served, that the more excellent any thing is, the more
likely is it to be imitated. For instance: there are
more counterfeits of silver and gold, than of iron and
copper. Though it is more difhcult to produce a re-
presentation of what is really excellent, yet in propor-
tion as any thing is excellent, will art and ingenuity

Part 11.] TO DISTINGUISH AFFECTIONS. 59

be exercised in order to produce an exact resemblance.
So it is with Christian virtues and graces ; the ingenuity
of Satan, and the deceitfuhiess of the human heart, are
chiefly exercised in forming imitations of those which
are of highest repute ; hence, perhaps, no graces are
more frequently counterfeited than love and humility.

With respect to the former of these, it is evident
from Scripture that we may possess a kind of religious
love, and yet have no saving grace. Christ, speaking
of those who possess this kind of affection, asserts,
that it will not continue, and that such professors will
fail of salvation : " And because iniquity shall abound,
the love of many shall wax cold. But he that shall
endure unto the end shall be saved." Matt. 24 : 12, 13.

We may appear to love God with very strong affec-
tion, and yet have no grace. This was evidently the
case with many of the Jews, who followed Jesus
Christ day and night without meat, or drink, or sleep.
They said, " I^ord, we will follow thee withersoever
thou goest," and cried, " Hosanna to the Son cf
David."

The Apostle seems to intimate that there were many
in his days who had a counterfeit love to Christ :
" Grace be with all them that love our Lord Jesus
Christ in sincerity?'' Eph. 6 : 24.

So also Christian love to the people of God, may be
counterfeited. The Galatians were ready to pluck out
their eyes, and to give them to the Apostle; although
he afterward expresses his fear that their affections
had come to nothing, and that he had bestowed upon
them labor in vain. Gal. 4 : 11, 15.

VII. That we possess religious affections of different
kinds, at the same time, is no proof, either that those
affections are truly gracious, or that they are not.

60 WHAT ARE NO SIGNS [Part II.

Though false rehgion is generally imperfect, or
monstrous, and has not that entireness and symmetry
of parts which is to be seen in true religion ; yet there
may be a great variety of false affections existing to-
gether, bearing a very close resemblance to those
which are gracious.

It is evident that all kinds of gracious affections
may be counterfeited. For instance; love to God,
and love to the brethren. Godly sorrow for sin, as in
the cases of Pharaoh, Saul, and Ahab, and the chil-
dren of Israel in the wilderness. Exod. 9 : 27. 1 Sam.
24 : 16, 17, and 6 : 21. 1 Kings, 21 : 27. Numb. 14 :
39, 40. The fear of God : as in the case of the Sama-
ritans, who feared the Lord, and served their own gods
at the same time. 2 Kings, 17 : 32, 33. And, as in
the case of those enemies of God, who, through the
greatness of his power, submitted themselves to him ;
or, as it is in the Hebrew, lied unto him, that is, yielded
to him a counterfeit reverence and submission. Psalm
66 : 3. Evangelical gratitude may be counterfeited ;
as in the case of the children of Israel, who sang the
praises of God at the Red Sea ; Psalm 106 : 12, and of
Naaman the Syrian, after the miraculous cure of his
leprosy. 2 Kings, 5 : 15, «S;c.

There may be counterfeits of spiritual joy ; as in
the case of the stony ground hearers. Matt. 13 : 20 ;
and particularly, in the case of many of the hearers of
John the Baptist. John 5 : 35. Of zeal, as in the case
of Jehu, 2 Kings, 10 : 16 ; and of Paul before his con-
version, Gal. 1 : 14. Phil. 3:6; and as in the case of
the unbelieving Jews. Acts 22 : 3. Rom. 10 : 2. Grace-
less persons may have earnest religious desires, like
the desires of Balaam, which he expressed under an
extraordinary view of the happy state of the people

I'art 11.] TO DIS riNGUISIl Al I'ECTIONS. 61

of God, as distinguislicd from the rest of the Avorld.
Numb. 23 : 9, 10. They may also have a strong hope
of eternal life ; as the Pharisees had.

And as men, while in a state of nature, may have
the resemblance of any kind of religious affection, so
they may have the resemblance of different rehgious
affections at the same time. Indeed, when any false
affection is raised high, there are usually many such
attending each other. The multitude who accompa-
nied Christ into Jerusalem, after the raising of Laza-
rus, appeared to be influenced by different religious
affections at the same time, and by each of them in a
high degree; by admiration and love, united with re-
verence, when they placed their garments on the
ground, that Christ might walk upon them ; by grati-
tude for the great Avorks Avhich he had done among
Ihem, when they praised him with loud voices ; by
joy, when they made the city ring with their accla-
mations. It is easy from the nature of our passions,
to assign the reason why, when one affection is raised
very high, it should excite others, especially if that
affection is counterfeit love. For love is the fountain
of all the other affections. Let us suppose the case of
a person who, for some time, has been in great terror
through the fear of hell, distressed with dreadful ap-
prehensions, and upon the very brink of despair 5 but
who is all at once delivered ; being fully persuaded,
through some delusion of Satan, that God has par-
doned and accepted him as an object of his love, and
that he will certainly confer on him eternal life. What
various passions would naturally crowd at once, or
immediately one after another, into the mind of such
a person. From mere principles of nature, it is easy
to be accounted for, that the mind of a person thus
6

62 WHAT ARE NO SIGNS [Part II.

circumstanced, should be raised with transports of jo}-,
and elevated with fervent love, to that imaginary re-
deemer, who, he supposes, has tlius rescued him from
the jaws of destruction, and conferred upon him dis-
tinguishing privileges ; and that now he should be so
animated with admiration and gratitude, that, for a
while, he can scarcely think, or speak of any thing
else ; lliat he should magnify God, and call upon others
to rejoice with him ; and that, though, before his de-
liverance, he was disposed to quarrel with the justice
of God, now it should be easy for him to submit, and
to acknowledge his own unworthiiiess. Saul, when
Samuel told him that God had appointed him to be
king, replied, " Am I not a Benjamite, of the smallest
of the tribes of Israel, and my family the least of all
the families of the tribe of Benjamin? Wherefore,
then, speakest thou so to me ?" 1 Sam. 9 : 21. This
is similar to the language of David, a true saint :
" Who am I, O Lord God ! and what is my father's
house, that thou hast brought me hitherto ?" 2 Sam.
7: 18.

Nor is it to be wondered at, that now such a one
should delight to be with those who acknowledge and
rejoice in the happiness of his present state ; should
love all such as esteem and admire hnn ; should be
ready to proclaim war w^ilh all who are not of his
party, and, like the Pharisees, should be disposed to
compass sea and land in order to make one proselyte.

VIII. That comfort and joy appear Lo follow awaken-
ings and convictions of conscience in a certain order , is
no proof that religious affections are truly gracious, or
that they are not.

Many persons are prejudiced aginist all religious
experience, in which high affections of joy follow
great distress and terror. But such prejudices derive

Part II.] TO DISTINGUISH AFFECTIONS. 63

no encouragement eitlier from reason or from Scrip-
ture. Surely it cannot be unreasonable, that before
God delivers us from a state of sin, and liability to
everlasting wo, he should give us some considerable
sense of the evil from which he delivers us, in order
that we may know and feel the importance of salva-
tion, and be enabled to appreciate the value of what
God is pleased to do for us. As those who are saved
are successively in two extremely different states —
first in a state of condemnation, and then in a state of
justification and blessedness — and as God, in the sal-
vation of men, deals with them as rational and intelli-
gent creatures— it appears agi*eeable to his wisdom j
that those who are saved should be made sensible of
their being in those two different states. In the first
place, that they should be made sensible of their state
of condemnation ; and afterward, of their state of de-
liverance and happiness: that they should be made to
feel their absolute need of a Savior, and then be con-
vinced of the sufiiciency of Christ, and the perfect
readiness with whicii God is always disposed to exer-
cise mercy through him.

And that it is the manner of God, in dealing with
men, first to lead them into the wilderness, and then
to speak comfortably to them — to bring them into dis-
tress, and make them feel their own helplessness, and
absolute dependence on his power and grace, before
he appears to work any deliverance for them, is abun-
dantly evident from Scripture. Before God delivered
the children of Israel out of Egypt, they were pre-
pared for it by being made to see the wretchedness of
their condition, and to cry unto him because of their
hard bondage. Exod. 2 : 23, and 5 : ID. And before
God wrought that great ddivrrance for them at the

64 ~ WHAT ARE NO SIGNS [Part II.

Red Sea, they were brought into great distress : the
wilderness had shut them in ; they could not turn
either to the right hand or to the left ; the Red Sea
was before them, and the Egyptian host behind them ;
they were brought to see that they could do nothing
for themselves, and that if God did not help them they
should be immediately swallowed up — then God ap-
peared, and turned their cries into songs. Instances
of this kind, recorded in Scripture, are numerous: See
Deut. 8 : 2-16 ; Luke, 8 : 43, 44 ; Matt. 15 : 22 ; 2 Cor.
1 : 8-10 ; Matt. 8 : 24-26 ; Lev. 13 : 45 ; Jer. 3 : 23-25.

And if we consider those extraordinary manifesta-
tions which God made of himself to some of the saints
of old, we shall find his dealings with them were simi-
lar. It was so with Abraham : first a " horror of great
darkness fell upon him ;" and then God revealed him-
self to him in the most animating promise. Gen.
15 : 12, 13. It was so wiih Mpses at Mount Sinai:
first, God appeared to him in all the terrors of his
dreadful majesty, so that this eminent servant of the
Lord said, " I exceedingly fear and tremble ;" and then
he made all his goodness to pass before him, and pro-
claimed his name, " The Lord God, merciful and gra-
cious," &c. It was so witli Elijah : first, there was a
stormy wind, and earthquake, and devouring fire; and
then a still, small voice, 1 Kings, 19 : 11, 12. It was
so with Daniel : he first saw the countenance of Christ,
as lightning, which terrified and caused him to faint
away ; and then he was strengthened and refreshed
by such comfortable words as these, " O, Daniel, a
man greatly beloved, fear not ; peace be unto thee; be
strong, yea, be strong." Daniel, 10 : 19.

But there are many things in Scripture which more
direcUy show that this is the ordinary way in which

Part II.] TO DISTINGUISH AFFECTIONS. 65

God manifests himself, through Christ, in the work of
grace on the hearts of sinners. The prodigal son
spends all he has, is brought to feel his circumstances,
to humble himself, and to own his miworthiness, before
he is received and feasted by his father. Luke, 15 : 11,
&c. The servant who owed his lord ten thousand
talents is first reminded of his debt; sentenced to be
sold, with his wife and his children, in order that pay-
ment may be made ; and thus he is humbled and
brought to own the whole debt to be just ; and then all
is forgiven him. Our first parents, after they had
sinned, were terrified by the majesty and justice of
God ) and had their sin, with its aggravation, set before
them by their judge, before they were relieved by the
promise of the Seed of the woman. It seems to be
the natural import of the word Gospel, glad tidings,
that it is news of deliverance and salvation, after great
fear and distress.

And if it is really the way in which God proceeds
before he communicates the comfort of dehverance,
to give men a considerable sense of the greatness of
their sins, and the dreadful nature of the punishment
to which they are exposed ; surely it is not unreason-
able to suppose that persons, at least in general, while
under these impressions, should have great distress
and terrible apprehensions of mind.

From these things it appears to be very imreasona-
ble in professing Christians to object against the spi-
ritual nature of comfortable and joyful affections, be-
cause they were preceded by alarming apprehensions
and great distress of mind.

And, on the other hand, we must not conclude that
comfort and joy are of tli'e right kind, because they
6* "^

66 WHAT ARE NO SIGNS [Part II.

succeed great terrors, and dreadful fears of hell.
Some persons lay considerable weight upon this cir-
cumstance, regarding great terrors as an evidence of
a great work of the law wrought upon the heart, well
preparing the mind for solid comfort ; not considering
tiiat terror, and a conviction of conscience, are different
tilings. Foi' though convictions of conscience often
produce terror, they do not consist in it : terrors not
unfrequently arise from other causes. Convictions of
conscience, produced by the Spirit of God, consist in
conviction of the sinfulness, both of the heart
and the practice ; and of the dreadful guilt of sin, as
committed against a God of infinite holiness and strict
justice, and who therefore cannot allow it to go un-
punished. But there are some persons who have fright-
ful apprehensions of hell, who appear to have very
slight convictions of the sinfulness of their hearts and
lives. The devil, if permitted, can terrify men, as
well as the Spirit of God : it is a work natural to him,
and he has many ways of performing it so as to pro-
duce no good.

The terrors which some persons experience are
very much owing to their particular constitutions and
tempers. Nothing is more manifest than that some
persons are of such a temper and frame of mind, that
their imaginations are more strongly impressed with
every thing that affects them, than the imaginations of
others would be under similar circumstances. The
impression on their imaginations re-acts on their affec-
tions and raises them still higher: and so affection and
imagination operate reciprocally, till the latter is raised
to an extravagant height. Such persons lose all pos-
session of themselves.

Some professors speak of the clear view they have

Part II.] TO DISTINGUISH AFFECTIONS. 67

of their wickedness, who, if we examine them, prove
to have little or no convictions of conscience. They
complain of a dreadfully hard heart, when in reality
they feel none of those things wherein the hardness
of the human heart consists. They complain of a
dreadful load of sin, and of deep depravity, when they
have no view of any thing wherein the heinous natm*e
of sin, and the depravity of the human heart, consist.
They tell us how their sins are set in order before them,
when in reality they are not penitentially affected by
any one sin of which they have been guilty.

If persons have great terrors, which really proceed
from the awakening and convincing influence of the
Spirit of God, it does not thence follow that their ter-
rors m.ust necessarily issue in true comfort. The un-
mortified depravity of the heart may quench the Spirit
of God, and thus lead to presumptuous and self-exalt-
ing hopes.

Again ; if comfort and joy not only follow great
alarm and terror, but if there is also an appearance of
such preparatory convictions and humiliation, arising
very distinctly, in such order and in such a way as
have frequently been observed in true converts — this
is no certain proof that the light and comfort which fol-
low are evangelical and saving; and for these reasons.

(1.) As the devil can counterfeit the operations and
graces of the Holy Spirit, so he can counterfeit what-
ever is preparatory to the communications of grace.
If Satan can counterfeit those operations of the Spirit
of God which are special and sanctifying, much more
easily can he imitate those which are common, and of
which men, wliile they are yet his own children, are
not unfrequently the subjecls. It is abundantly evident
that there is false humility, as well as false comfort.

68 WHAT ARE NO SIGNS [Part II

Saul, though a very wicked man, of a haughty spirit,
and a great king, when brought, by the conviction of
sin, to condemn himself before David, one of his sub-
jects, and one whom he had long hated and treated as
an enemy, cries out, " Thou art more righteous than
I ; for thou hast rewarded me good, whereas I have
rewarded thee evil !'' And at another time, " I have
sinned — I have played the fool, and have erred exceed-
ingly." 1 Sam. 24 : 16, 17, and'26 : 21. And yet Saul,
at that time, seems to have had very little of the divine
influences, this being after the Spirit of God had de-
parted from him, and an evil spirit had troubled him.
If, then, this proud monarch was brought to humble
himself so low before a subject whom he hated, we
may doubtless exhibit appearances of great conviction
and humiliation before God, while we yet remain
enemies to him. There is often, in men who are ter-
rified through the fear of hell, a great appearance of
being brought from a dependence on their own right-
eousness, when they are not in all respects brought
from such dependence. They have only exchanged
one way of trusting in their own righteousness for
another, which is less obvious. Very often a great
degree of discouragement, as to some things upon
which they were accustomed to depend, is taken for
humiliation, and denominated submission to God;
though it is no real submission, but arises from some
secret compromise which is difficult to be discovered.
(2.) If the operations of the Holy Spirit, in the con-
viction and comfort of real converts, may be counter-
feited, the order of them may also be counterfeited.
When counterfeits are made, no divine power is needed
for the purpose of arranging them in a certain order;
and therefore no order, or method of operation and
experience, is any certain proof of their divinity.

Part II.J TO DISTINGUISH AFFECTIONS. 69

(3.) We have no decisive rule by which we can
ascertain how far the Spirit of God may proceed in
the work of conviction, without producing a real con-
version. There is no necessary connection between
any thing that a natural man may experience, and the
saving grace of the Holy Spirit. And therefore we
do not find that any legal convictions, or any comforts
following such convictions, in any certain method or
order, are ever mentioned in Scripture as a certain
proof of grace, or any thing peculiar to the saints ;
although we do find that gracious operations and effects
themselves, are so mentioned times almost without
number. This should be enough with Christians:
they should be willing to receive the word of God,
rather than their own experience and conjectures, as
their sufficient guide in judging of their state in the
sight of God.

(4.) Experience very powerfully strengthens the
conclusion, that persons seeming to have convictions
and comfort following each other in such a method
and order as may frequently be observed in true con-
verts, is no proof of grace. I appeal, upon this subject,
to those ministers who have had much to do with souls
in the late extraordinary season. They will affirm, I
have no doubt, that they have known many who do
not prove well, who gave a fair account of their expe-
rience, and seemed to have been converted in that
order and method which has generally been insisted
on as the order in \^hich the Spirit of God operates in
conversion.

And as the appearance of this distinctness and re-
gularity with regard to method, is no certain proof
that a person is converted, so the absence of it is no

70 WHAT ARE NO SIGNS [Part 11.

decisive evidence that a person is not converted. For
though it might be made evident, on Scriptm*e princi-
ples, that a sinner cannot be brought heartily to receive
Christ as his Savior, who is not convinced of his sin,
his helplessness, and his just desert of eternal con-
demnation; and that therefore such convictions must
be some way included in what is wrought in his soul ;
yet nothing proves it to be necessary, that all those
things which are presupposed or implied in an act of
faith in Christ, must l3e wrought in tlie soul in so
many successive and separate works of the Spirit that
shall each one be obvious and manifest ; on the con-
trary, sometimes the change at first is like a confused
chaos, so that we know not what to make of it. The
manner in which the Holy Spirit operates in those
who are born of God is very often exceedingly mys-
terious: the effects only of those operations are dis-
cernible. It is to be feared that some have gone too
far in attempting to direct the Spirit of the Lord, and
to mark out his footsteps for him. Experience clearly
shows, that we cannot trace the operations of the Holy
Spirit in the conversion of some who afterward prove
the best of Christians. He does not proceed discerni-
bly in the steps of any particular, establislied scheme,
by any means so often as is imagined. A rule received
and established by common consent, has very great,
though to many persons an insensible influence in
forming their notions of the process of their own ex-
perience. I know very well hoW they proceed as to
this matter, for I have had frequent opportunities of
observing their conduct. Very often their experience,
at first appears like a confused chaos, but then those
parts are selected which bear the nearest resemblance
to such particular steps as are insisted on ; and thes.e

Part II.] TO DISTINGUISH AFFECTIONS. 71

are dwelt upon in their thoughts, and spoken of from
time to time, till they grow more and more conspi-
cuous in their view, and other parts which are neg-
lected grow more and more obscure. Thus what they
have experienced is insensibly strained, so as to bring
it to an exact conformity to the scheme already esta-
blished in their minds. And it becomes natural also
for ministers, who have to deal with those who insist
upon distinctness and clearness of method, to do so too.
But yet so much has been seen of the operations of the
Spirit of God of late, that those who have had much
to do with souls and are not blinded by prejudice, must
know that the Holy Spirit is so exceedingly various
in tlie manner of his operations, that, in many cases, it
is impossible to trace him.

What we have principally to do with, in our in-
quiries into our own state, or in the directions we give
to others, is the nature of the effects which God has
produced in the soul. We are often, in Scripture, di-
rected to try ourselves by the nature of the fruits of
the Spirit ; but no where by the tiiethod in which the
Spirit produces those fruits. Many persons greatly
err in their notions of a clear work of conversion ; call-
ing that clear in which the successive steps of influ-
ence, and the method of experience, are most discern-
ible ; whereas that is the clearest work of conversion
in which the spiritual nature of the work is most
evident.

IX. That they lead us to spjnd much time in reli-
gion, and to he zealously engaged in the external luties
if loorship, is no proof either that our affections rela-
tive to these things are truly gracious, or that they
are not.

That they spend so much time in reading, praying,

Iti WHAT ARE NO SIGNS [Part IL

singing, hearing sermons, and similar exercises, has,
of late, been urged as an argument against the religious
affections of some professors. It is clear from Scrip-
ture, that true grace very much tends to produce in us
a delight in such religious exercises. This was the
case with Anna the prophetess : " She departed not
from the temple, but served God with fastings, and
prayer night and day." Luke, 2 : 37. This was the
case also with the primitive Christians in Jerusalem :
" and they continued daily with one accord in the tem-
ple; and breaking bread from house to house, did eat
their meat with gladness and singleness of heart, prais-
ing God." Acts, 2 : 46, 47. Grace disposed Daniel to
delight in the duty of prayer, and to attend to it so-
lemnly three times a day. It had the same effect with
regard to David : " Evening, morning, and at noon,
will I pray." Psalm 55 : 17. Grace disposes the saints
to delight in singing the praises of God : " Praise ye
the Lord ; for it is good to sing praises unto our God :
for it is pleasant, and praise is comely." Psalm 147 : 1.
See also Psalm 135 : 3. It disposes them to love the
public worship of God : " Lord, I have loved the habi-
tation of thy house, the place where thine honor dwell-
eth." Psalm 26 : 8. See also Psalm 27 : 4, and 84.
This is the nature and tendency of true grace.

But on the other hand, our being disposed to abound
in the external exercises of religion, and to spend much
time in them, is no certain proof of grace ; because
such a disposition is found in many persons who
evidently have no grace. The Israelites of old, whose
services were abominable to God, attended the new
moons, and Sabbaths, and the calling of assemblies:
they spread forth their hands and made many prayers.

Pan II.] TO DISTINGUISH AFFECTIONS. 73

Isaiah, 1 : 12-15. The Pharisees made long prayers,
and fasicd twice in the week. False religious affections
may lead persons to be loud and earnest in prayer :
"Ye shall not fast as ye do thi^ day^ to cause your
voice to be heard o\\ high." Isaiah, 58 : 4. A kind of
religion which is not spiritual or saving, may cause
men to delight in religious duties and ordinances :
*' Yet they seek me daily, and delight to know my
ways, as a nation that did righteousness, and forsook
not the ordmance of their God: they ask of me the
ordinances of justice : tliey take delight in approach-
ing to God." Isaiah, 58 : 2. Persons under the influ-
ence of false religion may delight in hearing the word
of God preached. This was the case with the hearers
of Ezekiel: " And. they come unto thee as the people
cometh, and they sit before thee as my people, and
they hear thy words, but they will not do them ; for
with their mouth they show much love, but their
heart gocth after their covetousness. And lo, thou art
unto them as a very lovely song of one that hath a
pleasant voice, and can play well on an instrument;
for they hear thy words, but they do them not." Ezek.
33 : 31, 32. See also Mark, 6 : 20 ; John, 5 : 35.

Experience shows that persons, from the influence
of false and eroneous views, may be induced to abound
in the external services of religion, so as to devote al-
most the whole of their time to them. Formerly a
sort of people were very numerous in the Romish
church, called recluses, who forsook the society of
mankind and slmt themselves up in narrow cells,
vowing never more to see the face of any human be-
ing, (except in case of sickness,) and to spend all their
days in the exercises of devotion and converse witli
God. There were also in former times a great nura-
7

74 WHAT ARE NO SIGNS [ Part 11

ber of hermits and anchorites, who forsook llie world
in order to spend their days in religious contempla-
tion, and in the exercises of devotion, in lonely deserts.
Some of them had no dwelling places but the caves in
the mountains, nor any food but the spontaneous pro-
ductions of the earth,

X. That they very much dispose us in words to
praise and glorify God, is no proof that our most
zealous affections are truly gracious ; or that they are
not. This indeed is implied in what has just now been
observed; but as great stress has been laid upon this
circumstance, I thought it deserved a more particular
consideration.

No Christian will make it an argument ao-aimt any
professor that he seems to have such a disposition;
neither can it with propriety be regarded as an evidence
in favor of any professor; if it is duly considered, that
without grace we may possess high affections toward
God, and in consequence of this may be inclined to
speak much and very earnestly about those things by
which we are affected. It will appear more evidently
that this is no certain indication of grace, if we con-
sider the information which the Scriptures give upon
this subject. See Mark, 2 : 12; 9 : 8 ; Luke, 5 : 26 ;
Matt. 15 : 31 ; Luke, 7 : 16 ; 4 : 15. The multitude
praised the Lord Jesus with loud voices a little before
he was crucified, crying, " Hosanna to the Son of
David, blessed is he that cometh in the name of the
Lord, hosanna in the highest." And we are told, that
after the ascension of Christ, when the Apostles had
healed the impotent man, " all men glorified God for
that which was done." Acts, 4 : 21. When the Gentiles,
in Antioch of Pisidia, heard from Paul and Barnabas,
that God would reject the Jews, and take the Gentiles

Partll.J TO DISTINGUISH AFFECTIONS. 75

to be his people, they " glorified the word of the Lord ;"
but all who did so were not true believers. See Acts,
13 : 48. The children of Israel sang the praises of
God at the Red Sea, but they soon forgat his works.

That we are greatly affected by the unmerited favor
of God, and are very much disposed to extol and mag-
nify free grace, is no certain proof that we are gracious-
ly affected. Those who yet remain with unmortified
pride and enmity against God may exclaim against
their unworthiness, and magnify his undeserved good-
ness to them, from no higher a principle than that
which actuated Saul; who, while he remained with
unsubdued enmity against David, was brought to cry
out, " I have played the fool, and have erred exceed-
ingly ;" and with great apparent affection and admira-
tion, to extol the unmerited kindness of David toward
him. 1 Sam. 24 : 16-19, and 26 : 21. The account we
have of Nebuchadnezzar and Darius are illustrative of
this subject. See Dan. 3 : 28-30; 4 : i, 2, 3, 34, 35, 37,
and 6 : 25-27.

XI. That they fill us with strong confidence, as to
the divine origin of our experience and the safely of
our slate, is no proof either that our religious aftec-
tions are truly gracious, or that they are not.

It is argued by some, that those persons are deluded
who profess to be assured of the goodness of their
state, and to have no doubts respecting their interest
in the favor of God. They suppose that there is no
such thing to be expected in the Church of God as a
full assurance of hope; unless it is under some very
extraordinary circumstances. This is contrary to the
doctrine of the first Protestants, maintained by their
most celebrated writers against the Papists ; as well as
contrary to the whole tenor of Scripture. It is very

76 WHAT ARE NO SIGNS [Part II.

evident, that assurance was a common privilege with
the saints, of whom we have a particular account in
Scripture. God in the clearest and most positive man-
ner, revealed and testified his special favor to Noah,
Abraham, Isaac, Moses, Daniel, and others. Job often
speaks of his sincerity and uprightness with the great-
est confidence, frequently calling God to witness : '• I
know," says he, " that my Redeemer liveth, and that
I shall see him for myself, and not another." Job, 19 :
25, &c. David, in the book of Psalms, speaks almost
every where, without any hesitation, and in the most
confident manner, of God as his God; glorying in him
as his portion and heritage, his rock and confidence,
his shield and high tower, »SiC. &c. Hezekiah appeals
to God, as knowing that he had " walked before him
in truth and with a perfect heart." 2 Kings, 20 : 3.
Jesus Christ, in his last discourse with his eleven dis-
ciples,'often declares his special and everlasting love to
them, in the clearest terms ; and promises them a future
participation with him in his glory, in the most abso-
lute manner. This he did, as he tells them, that their
joy might be full. John, 15 : 11. See also 16 : 33. He
concluded this discourse with a prayer, in which he
speaks of them to his Father, in their presence, as hav-
ing all of them savingly known him. He declares that
tkey were not of the world, and that he spake these
things, to the end that his joy might be fulfilled in them.
Hence it ippears agreeable to the designs of Christ, and
his various dispensations in reference to his Church,
that there should be provision made that his saints
should have the full assurance of their future glory.

The Apostle Paul, throughout all his epistles, speaks
in the language of assurance ; perpetually declaring his
special relation to Christ, his Lord, and Master, and Re-

Partll.J TO DISTINGUISH AFFECTIONS. T7

deemer, and invariably expressing his firm expectation
of tlie future and everlasting reward. It would be al-
most endless to notice all the passages to this effect
which might be enumerated : I will mention four only ;
" Christ liveth in me ; and the life which I now live in
the flesh I live by the faith of the Son of God, who
loved me, and gave himself for me." Gal. 2 : 20. " For
to me to live is Christ, and to die is gain." Phil. 1 : 21.
" I know whom I have believed, and I am persuaded
that he is able to keep that which I have committed
unto him against that day." 2 Tim. 1 : 12. " I have
fought a good fight, I have finished my course, I have
kept the faith : henceforth there is laid up for me a
crown of righteousness, which the Lord, the righteous
Judge," will " give me at that day." 2 Tim. 4 : 7, 8.

The nature of the covenant of grace, and the de-
clared intention of God in the appointment and consti-
tution of that covenant, clearly show that ample pro-
vision has been made in order that the saints may en-
joy an assured hope of eternal life. This covenant is
" ordered in all things and sure." The promises are
explicit, and often repeated. The design of God in this
provision is, no doubt, that the heirs of promise may
have a full assurance of their future glory : " Wherein
God, willing more abundantly to show unto the heirs
of promise the immutability of his counsel, confirmed
it by an oath ; that by tvv^o immutable things, in which
it was impossible for God to lie, we might have a strong
consolation, who have fled for refuge to lay hold upon
the hope set before us." Heb. 6 : 17, 18. But all this
would be in vain, as to any such purpose, if the know-
ledge of our interest in them, in ordinary cases, was
not attainable. For the promises of God, let them be
ever so certain as to their accomplishment, can afford
7*

78 WHAT ARE NO SIGNS [Part II.

Strong hope and consolation only so far as we enjoy
the assurance of their applying to ourselves. And in
vain is provision made in Jesus Christ, that believers
may be perfect as pertaining to the conscience, (Heb.
9 : 9 ;) if assurance of freedom from the guilt of sin is
not attainable.

It farther appears that assurance is not only attain-
able in some extraordinary, but also in ordinary cases ;
for believers, in general, are exhorted to give all dili-
gence to make their calling and election sure. 2 Pet.

1 : 5, 10. It is spoken of as something very blameable
in Christians, not to know whether Christ be in them
or not : " Know ye not your own selves, how that
Jesus Christ is in you, except ye be reprobates?"

2 Cor. 13:5. St. Paul says, " I therefore so run, not
as uncertainly." 1 Cor. 9 : 26. And to add no more, it
is evident that Christians may, in general, know their
interest in the saving benefits of Christianity, because
the Apostles tell us by what means they did so : " Now
we have received, not the spirit of the world, but the
spirit which is of God ; that we might know the things
that are freely given to us of God." 1 Cor. 2 : 12.
"And hereby we do know that we know him, if we
keep his commandments." 1 John, 2:3. " But whoso
keepeth his word, in him verily the love of God is per-
fected : hereby we know that we are in him." Verse 5.
•' We know that we have passed from death unto life,
because we love the brethren." 3 : 14. *' Hereby we
know that we are of the truth, and shall assure our
hearts before him." Verse 14. " Hereby we know that
he abideih in us, by the Spirit which he hath given
us." Verse 24. See also 4 : 13, and 5 : 2, and 19.

It must therefore be very unreasonable to conclude
that persons are hypocrites, merely because they ap-
pear to have no doubt of their salvation.

Partll.J TO DISTINGUISH AFFECTIONS. 79

On the other hand, there is no sufficient reason to
conclude that men are saints, and that their affections
are gracious, merely because those affections are at-
tended by a high degree of confidence. Nothing can
be argued from such confidence, let it be ever so strong.
If we observe a person who frequently, and without
any hesitation, speaks in the most familiar and appro-
priating language in prayer; who uses the most con-
fident expressions as to the goodness of his state ; who
appears to have done for ever with self-examination,
and who is disposed to be angry with those who inti-
mate their doubts as to his spiritual safety, we may,
with a high degree of probability, conclude that all is
not well. Such lofty, violent confidence as this, is not
true Christian assurance; it savors more of the spirit
of the Pharisees, who never doubted of their being
the most eminent of saints ; and who, when Christ
intimated that they were spiritually blind, despised
the suggestion. John, 9 : 40. If such persons had more
of the spirit of the Publican, their confidence woujd
have more of the assurance of one who humbly trusts
in Christ, and has no confidence in himself. If we
do but consider the natural state of the human mind,
and how much the unregenerate are under the influ-
ence of spiritual blindness and self-flattery, we shall
not at all wonder at the high opinion which they en-
tertain of their own goodness, and the confidence with
which they express themselves, as to the safety of
their religious circumstances before God.

When hypocrites are established in a false hope
they have not those things to disturb their confidence
which are often the occasion of doubt to the real saint.
They have not that deep sense of the vast importance
of a sure f jundation, and that dread of being deceived

80 WHAT ARE NO SIGNS [Part II.

The comforts of a true saint promote caution, and a
solemn impression upon the mind of the infinite hoU-
ness, justice, and omniscience of the supreme Judge.
But false comforts banish these things, and dreadfully
stupify the mind. The hypocrite has not the know-
ledge of his own bhndness, and the deceitfujness of
his own heart ; nor that low opinion of his own un-
derstanding, which the real saint possesses. The devil
does not assault the hope of the hypocrite as he does
the hope of the true believer. Satan is a great enemy
to evangelical hope, not only as it tends greatly to the
comfort of him who possesses it, but also as it tends
very much to promote and cherish grace in the heart,
and stimulate to strictness and diligence in the Chris-
tian life. But he is no enemy to the hope of a hypo-
crite, as this principle tends very much to establish
his interest in those who are under its influence. A
hypocrite may retain his hope unmolested; the devil
never attempts to disturb it. But perhaps there is no
true Christian whose hope is not assailed by Satan.
He tempted Christ ; and the servant is not above his
master, nor the disciple above his Lord. He who en-
tertains a false hope, has not that conviction of his
depravity which the saint possesses of his. The sins
of a real Christian appear to him with all their aggra-
vations ; and it often seems a very mysterious thing
to him that any grace can be consistent with such de-
pravity. But a false hope hides corruption, so that
the hypocrite appears clean in his own eyes.

There are two kinds of hypocrites ; the one are de-
ceived by their morality and external religion ; the
other are deceived by false discoveries and elevations
of mind. The latter often declaim against dependence
on good works, and talk much of free grace j but at

Part II.] TO DISTINGUISH AFFECTIONS. 81

the same time make a righteousness of their discove-
ries and experience. These two kinds of professors,
Mr. Shepard, in his Exposition of the parable of the
ten virgins, distinguishes by the names of legal and
evangelical hypocrites; and often speaks of the latter
as being in a worse state than the former. It is evident
that the latter are by far the more confident in their
hope, and I have scarcely known an instance of pro-
fessors of this description being undeceived. The
chief ground of the confidence of many of them is
the very same kind of impulses, and imagined revela-
tions, which some of late have had concerning future
events. They call these suggestions respecting the
goodness of their state, the witness of the Spirit ;
entirely misunderstanding the nature of that witness,
as I shall show hereafter. Visions and impulses about
other things have generally been such as were desired
and expected ; and no wonder that persons who give
heed to them have the same kind of discoveries and
impressions about their eternal salvation, especially if
they earnestly seek and expect them. Neither is it
any wonder that, when they have such imagined reve-
lations of the goodness of their state, they should be
filled with the highest degree of confidence. They
suppose that the great Jehovah has declared certain
things to them, and that, having his immediate testi-
mony, a strong confidence is the highest virtue. Hence
they despise all argument and inquiry respecting their
own state.

The confidence of many of those, whom Mr. Shep
ard calls evangelical hypocrites, is like the confidence
of some mad men who imagine that they are kings ;
they maintain their delusion in direct opposition to
evidence and reason. And in one sense this confi

82 WHAT ARE NO SIGNS [Part II.

dence is much more immoveable than a truly gracious
assurance : the latter is not maintained but as the soul
is kept in a holy frame, and grace continues in lively
exercise. If the actings of grace decay in the Chris-
tian, and he falls into a lifeless frame, he loses his as-
surance; but the confidence of the hypocrite is not
shaken by sin. Some hypocrites, at least, maintain
their hope in the most unchristian frame, and in the
pursuit of the most abandoned conduct.

And here I cannot but observe, that there are cer-
tain doctrines, frequently delivered from the pulpit,
which ought to be mentioned with more caution and
explanation than they generally are ; for as they are
understood by many, they tend greatly to establish
this delusion and false confidence. The doctrines to
which I allude, are those of Christians living by faith,
and not by sight ; their giving glory to God. by trust-
ing him in the dark; living upon Christ, and not upon
experience ; not making their good frames the foun-
dation of their faith, &c. These are important doc-
trines, rightly understood, but destructive, as many
understand them. The Scriptures speak of living, or
walking by faith, and not by sight; by which is meant,
a being governed by a respect to eternal things, which
are the objects of faith, and not by a respect to tem-
poral things, which are the objects of sight. This will
be evident to any one who examines those parts of
Scripture which speak of faith m opposition to si^ht.
See 2 Cor. 4 : 18; 5 : 7. Heb. 11:8, 13, 17, 27, 29 ; John,
20 : 29. But this doctrine is understood by many, as
if professors ought firmly to trust in Christ without
spiritual light, and although they are in a lifeless
frame, and for the present have no gracious experience.
It is the duty of those who are thus in darkness, to

Part 11.] TO DISTINGUISH AFFECTIONS. 83

come out of darkness into light, and believe. That
they should confidently believe and trust, while they
remain without spiritual light, is an unscriptural and
absurd doctrine. The Scriptures are ignorant of any
faith in Christ which is of the operation of God, and
which is not founded on a spiritual sight of Christ.
That trust in Christ which accompanies a title to ever-
lasting life, is a seeing the Son, and believing on him,
John, 6 : 40. True faith in Christ is never exercised
any further than persons behold as in a glass the glory
of the Lord, and have the knowledge of God in the
face of Jesus Christ. 2 Cor. 3 : 18;4 : 6. They into
whose minds the light of the glorious gospel of Christ,
who is the image of God, does not shine, do not be-
lieve. 2 Cor. 4 : 4. That faith which is without spiritual
light, is not the faith of the children of light, and of
the day, but the presumption of the children of dark-
ness. Hence it appears, that to urge professors to
believe, without any spiritual light, tends greatly to
help forward the delusions of the prince of darkness.
Men not only cannot exercise faith without some spi-
ritual light, but they can exercise faith only just in
proportion as they have spiritual light. They will
trust in God only as they know him ; and they cannot
exercise faith in him any further than they possess a
believing view of his faithfulness and all-sufficiency :
nor can they exercise trust in him any further than
they are in a gracious frame. They who are in a
dead, carnal frame, doubtless ought to trust in God,
because that would be the same thing as coming out
of their bad frame, and turning to God; but to exhort
men to trust confidently in God, while they are not
in a gracious frame, is the same thing in effect as to
exhort them to trust, not with a holy confidence, but

^ WHAT ARE NO SIGNS [Part ll

with a wicked presumption. It is just as impossible
for men to have a strong and lively trust in God, when
they have no sensible experience, as it is for them to
be in the lively exercise of grace without the execise
of grace.

It is indeed the duty of the people of God to trust
in him when they are in darkness, when the aspect of
his providence is gloomy, and when, in this respect,
he appears to have forsaken them. We ought to trust
him when we do not see which way it is possible for
him to fulfill his word ; when every thing but his pro-
mise seems to render the fulfillment unlikely, so that
we have to hope against hope. Thus the ancient
patriarchs ; thus Job, and the Psalmist, and Jeremiah,
and Daniel; thus Shadrach, and Meshach, and Abed-
nego, and the Apostle Paul, gave glory to God by
trusting him, though all was darkness around them.
We have many instances of such victorious faith in
the eleventh chapter to the Hebrews. But this is a diife-
rent thing from trusting in God without spiritual light.

There are different kinds of spiritual light; hence
there is such a thing as our trusting in God, and also
knowing the goodness of our state, while we are des-
titute of some kinds of experience. As, for instance,
we may have clear views of the sufficiency and faith-
fulness of God, and so confidently trust in him, and
know that we are his children, and at the same time
not have such strong perceptions of his love as at other
times. We may have such a view of the sovereignty,
holiness, and all-sufficiency of God, as enables us
quietly to submit to him, and exercise hope in him,
while we have not full assurance as to the goodness of
our state. But this also is different from trusting con-
fidently in God without spiritual light or experience

Part II.J TO DISTINGUISH AFFECTIONS. 85

Those who thus insist on our living by faith, when
we have no experience and are in a bad frame, are
also very absurd in their notions of faith. What they
mean by faith, is believing that they are in a good
state. Hence they count it a dreadful sin for any one
to doubt as to his spiritual safety, whatever frame he
is in, and though his life is not at all exemplary, be-
cause this is the great and heinous sin of unbelief; and,
according to their opinion, he is the best man, and
most effectually honors God, who maintains his hope
with the greatest confidence, when he has the least
light or experience, and is in the most anti-christian
frame — because, they say, this is an evidence of strong
faith, giving glory to God, and against hope believing
in hope. But from whence do they learn, that faith
is our believing with confidence that our state is good?
If this is faith the Pharisees had faith in an eminent
degree, some of whom, Christ assures us, committed
the unpardonable sin against the Holy Ghost. Tha
Scriptures represent faith as that by which men are
brought into a good state ; and therefore it cannot be
the same thing as believing that they are already in a
good state. To suppose that faith consists in believ-
ing that we are spiritually safe, is in effect the same
thing as to suppose that faith consists in believing that
we have faith, or in believing that we believe.

Our doubting may, indeed, in several respects, arise
from unbelief. It may be from unbelief, or because
our faith is so small, that we have so little evidence of
the goodness of our state. If we had more experience
of the actings of faith, and consequently more expe-
rience of the exercise of grace, we should have clearer
evidence that our state is good, and so our doubts
would be removed. Again ; our doubts are from un-
8

86 WHAT ARE NO SIGNS [Part II.

Delief, when, though there are many things in us which
present favorable indications of a work of grace, we
still doubt whether we are really in a state of favor
with God or not, because we are so unworthy, and
have done so much to provoke him to anger. Our
doubts in such a case arise from unbelief, as they
spring from the want of a sufficient reliance on the
infinite riches of the grace of God, and the sufficiency
of Christ for the salvation of the chief of sinners.
Our doubts arise from unbelief when we question the
goodness of our state, because of the mysteriousness
of the divine dispensations toward us ; or when we
doubt whether we have an interest in the promises,
because, from the aspect of divine providence, they
appear so unlikely to be fulfilled. Such doubts arise
from a want of dependence upon the power, the know-
ledge and the wisdom of God. But yet in such cases
our unbelief and our doubts are not the same thing :
one arises from the other.

Persons are greatly to blame for doubting as to the
goodness of their state on such grounds as these: they
are to blame that they have no more grace — no more
of the experience and present exercise of grace, as an
evidence to themselves of the goodness of their state.
Men are doubtless to blame for being in a carnal, dead
frame ; but when they are in such a frame, under the
prevalence of their lusts and an unchristian spirit,
they are not to blame for doubting. It is impossible,
in the nature of things, that a holy, Christian hope,
should be kept alive, in its clearness and strength,
under such circumstances. Past experience, when
darkened by prevailing depravity, will never keep
alive a gracious confidence. Nor is it at all to be
lamented that persons under, such circumstances

Part II.] TO DISTINGUISH AFFECTIONS. 87

should feel doubts respecting their state ; it is desira-
ble, and quite right that they should doubt. It is agree-
able to that wise and merciful constitution of things
which God has established, that when the love of his
people decays, fear should arise ; for then thej have
need of that fear to restrain them from sin, and to stir
them up to watchfulness and diligence in rehgion.
God has also so ordered it, that when love is in vigo-
rous exercise fear should be expelled ; for then they
do not need it, having a more effectual principle in
exercise to restrain them from sin and to stir them up
to duty. No principle, except fear or love, will effec-
tually influence the human conduct ; and therefore, if
the former of these should not prevail, as the latter
decays, the people of God, when Allien into a cold and
lifeless frame, would be lamentably exposed indeed.
As light and darkness in the constitution of the uni-
verse necessarily succeed each other, and as in pro-
portion as light decreases so darkness prevails; so it
is in the economy of grace ; if divine love decays, and
corruption prevails, hope also decays, and doubts pre-
vail; and if, on the contrary, divine love prevails, and
is in lively exercise, hope is revived, corruption is sub-
dued, and fear is expelled. Love is the spirit of adop-
tion, or the child-like principle ; fear is the spirit of
bondage, or the servile principle; if love declines, fear
prevails ; and so on the contrary. If love rises to a
great height, it drives away all fear, and produces full
assurance. " There is no fear in love, but perfect love
casteth out fear." 1 John, 4 : 18. These two opposite
principles are productive of hope, or despondency, in
proportion as either of them prevails, at least when
they are left to their natural influence, without some-
thing adventitious, or accidental intervening, as the

88 WHAT ARE NO SIGNS [Part II.

distemper of melancholy, doctrinal ignorance, preju-
dices of education, wrong instruction, false princi-
ples, strong temptation, &c. When fear prevails,
owing to the low state of our love, it is in vain to pore
over our past experience in order to establish our
peace and obtain assurance. It is contrary to the de-
sign of God that we should possess assurance under
such circumstances.

Those therefore directly thwart the wise and gra-
cious constitution of things, who, under a notion of
living by faith and not by sight, exhort others to be
confident in their hope when in a cold and lifeless
frame; and urge them not to doubt of the goodness
of their state, lest they should be guilty of the dread-
ful sin of unbelief. This has a direct tendency to es-
tablish the most presumptuous hypocrites, and to pre-
vent them from ever calling their state in question.
Doubtless great mischief has been done in this way.

We cannot be said to live upon our experience, mere-
ly because we use it as an evidence of grace ; for there
is no other evidence which ought to be relied on. Per-
sons may be said to live upgn their experience, when
they make a righteousness of it; and instead of keep-
ing their eyes on the glory of God, and the excellency
of Christ, turn them from these objects to their own
attainments and experience; and when, in their own
estimation, they are rich, and increased in goods and
have need of nothing, and think that God admires them
for the same reason that they admire themselves.
This is more abominable in the sight of the Most High
than the gross immoralities of those who make no pre-
tences to religion. This conduct, however, is far dif-
ferent from merely using our experience as an evi-
dence of our interest in the Redeemer.

Part Il.J TO DISTINGUISH AFFECTIONS. 89

XII. That the manifestation of our affections, and
the account given of them, are verij pleasiiifc and af-
fecting to the really pious, and prociwe their good opin-
ion and esteem, is no proof either that they are truly-
gracious, or that they are not.

The saints have not such a spirit of discernment as
to ascertain with certainty who are godly, and who are
not; for though they know experimentally what true
religion is, none of them can feel or perceive the ex-
ercises of it in the hearts of others. Nothing in others
can come within their view but outward manifesta-
tions ; and the scriptures clearly intimate that to judge
from appearances is, at best, but uncertain, and liable
to deception: "The Lord seeth not as man seeth ; for
man looketh on the outward appearance, but the Lord
looketh on the heart." 1 Sam. 16: 7. They are but poor
judges, and dangerous counsellors, in cases of the soul,
who are precipitate in deciding as to the real state of
any particular professor. They betray one or more of
these three things; — little experience; — a weak judg-
ment;— or a great degree of self-confidence. Wise
and experienced men proceed with greater caution.

It is the duty of the saints to receive those who ex-
hibit a credible appearance of piety ; and to love them,
and rejoice in them, as their brethren in Christ Jesus.
But the best of men may be deceived. It often hap-
pens that brilliant professors, who are received into
the church of Christ as eminent saints, fall away, so
that their profession comes to nothing. At this we
shall not wonder, if we consider what has been already
observed. A man who is without a spark of grace
may have religious affections of many kinds together;
a sort of love to God, and to the brethren, bearing a
strong resemblance to real love; he may have sorrow
8*

90 WHAT ARE NO SIGNS [Part II.

for sin, self-abasement, gratitude, joy, ardent desires
and zeal for the interest of religion and the good of
souls. And these affections may follow awakenings
and convictions of conscience ; a kind of love and joy
may follow these convictions, and may succeed each
other, just in the same order as is commonly observed
in the holy affections of true converts. These affec-
tions may be very strong, so as to make those who are
the subjects of them affectionate, fervent, and ready in
speaking of the things of God. They may be attend-
ed by many texts of scripture deeply impressed upon
the mind, so as to induce those who are the subjects
of this experience. In a very ardent manner to praise
God, and to call upon others to join them ; to declaim
against their unworthiness, and to extol free grace ;
to abound in the duties of religion, such as prayer,
hearing tlie word preached, singing, and religious con-
versation ; and these things may be attended by a great
degree of confidence. I may add, that all these things
may be accompanied by a good natural temper, and a
clear doctrinal knowledge of religion; and from a
long acquaintance with the phraseology used in refer-
ence to experimental religion, such professors may
have acquired the habit of expressing themselves upon
this subject as the saints usually do — I think it has
been made evident that there may be all these things,
and yet nothing more than the common influences of
the Spirit of God, joined with the delusions of Satan
and the deceitfulness of the human heart. The resem-
blance between a hypocrite and a real saint may in-
deed be very great. It is the sole prerogative of the
omniscient God, as the great searcher of hearts, to se-
parate with accuracy the sheep from the goats.
Many persons seem to attach great importance to

Part II.] TO DISTINGUISH AFFECTIONS. 91

the following circumstance, and suppose it sufficient
to decide with respect to the state of others ; that is,
when not only a plausible story is told, but when, in
giving an account of experience, such a representation
is made as harmonizes with their own experience, so
that their hearts are affected and delighted by what
they hear, and their love drawn out toward the per-
sons making the relation. But there is not that cer-
tainty in these things which many persons imagine,
nor ought any confidence to be placed in them, A real
saint greatly delights in holiness ; and the work of God
in renewing and making holy and happy, a soul, which
before was hastening to endless perdition, appears to
him a glorious work : no wonder that he is greatly af-
fected when he hears a professor give a probable ac-
count of this work on his own heart, and sees in him
favorable appearances of holiness ; whether those ap-
pearances are attended by a real work of grace, or not.
If the words which are in general adopted to express
religious affection, are used; if many things are related
as following one another in an order agreeable to the
experience of him who hears; and, if this relation is
made with an air of confidence; it is no wonder if a
favorable opinion is form?d as to the state of him who
relates his experience. And if, besides all this, the re-
lation is made with much affection ; and above all, if in
speaking, much affection toward him who is spoken
to is manifested, this will have a powerful influence in
affecting the heart of the hearer. David, it appears,
had enjoyed much pleasure in the conversation of
Ahithophel, and was therefore exceedingly surprised
and disappointed when the latter fell. "We took sweet
counsel together, and walked unto the house of God
in company." Psalm 55. 14.

92 WHAT ARE NO SIGNS [Part II.

It is with professors of religion, especially with those
who become such at a time of great outpouring of the
Holy Spirit, as it is with blossoms in the spring: there
are vast numbers of them on the trees, ail of which
look fair and promising, but yet very many of them
come to nothing. Many of them soon wither and drop
off, though for a while they looked as beautiful and
smelled as sweetly as those that remain ; so that we
cannot by our senses ascertain, with certainty, those
blossoms which have in them the secret virtue which
will afterward appear in the fruit. We must judge,
not by the beautiful colors and the pleasant smell of the
blossom, but by the matured fruit. So young profes-
sors may appear very promising; pious persons may
think they talk feelingly, may relish their conversation,
and imagine that they perceive in it a divine savor;
and yet all their profession may prove to be nothing.

It is wonderful with what difficulty we become sa-
tisfied with the rules and directions which Christ has
given us. We prefer rules of our own inventing.
Christ has directed us to judge of the tree chiefly by
its fruit ; but this we deem insufficient : other criterions
must be devised, supposed to be more distinguishing
and certain. This presumption has been followed by
consequences of the most baneful description. In this
respect, many of the saints, I have no doubt, have wan-
dered far out of their way ; and, in order that they
might be brought back, some of them have been severe-
ly chastised. But many things which have lately ap-
peared ought to have convinced us, that in general those
who have been most confident of their discernment,
and have appeared most forward peremptorily and sud-
denly to decide as to the state of men's souls, have
been hypocrites, who have known nothing of true re-
ligion themselves.

Part II-] TO DISTINGUISH AFFECTIONS. 93

In the parable of the wheat and the tares, it is said,
"When the blade was sprung up, and brought forth
fruit, then appeared the tares also ;" as if the tares, as
Mr. Flavel observes, were not to be distinguished from
the wheat until that time. He mentions an observa-
tion of .Terome, who remari^s that wheat and tares are
so much alike, that until the ear begins to put forth, it
is almost impossible to distinguish them. Mr. Flavel
then adds, "How difficult soever it is to discern the
ditference between wheat and tares ; yet doubtless the
eye of sense can much easier discriminate them, than
the most quick and piercing eye of man can discern
the difference between special and common grace. For
all saving graces in the saints have their counterfeits
in hypocrites: there are similar works in these, which
a spiritual and a very judicious eye may easily mistake
for the saving and genuine effects of a sanctifying
spirit."

I would say something in this place as to a strange
notion, which some persons have adopted of late, about
certainly knowing the goodness of the state of others
from their love flowing out to ihem in an extraordinary
manner. If their love is very sensible and great, the
Spirit of God, they say, must have been the author of
it; and as he is an infallible Spirit, and never deceives,
he must know that the person v/hom they love is a child
of God, and must intend that they should love him as
such. But such persons might be convinced of the
fallacy of their reasoning, if they would but consider,
whether or not it is their duty, to love those as the
children of God of whom they have no reason to think
otherwise, though he who searches their hearts knows
them not to be his children. If it is their duty to love
persons of this description, then not to love them is sin,

94 WHAT ARE NO SIGNS [Part II.

and therefore the Spirit of God may undoubtedly be
llie author of this affection. The Spirit of God, with-
out being a spirit of falsehood, may, in sucli a case,
assist us in the performance of our duty — But the un-
common degree, and special manner, in which their
love is excited, are also used as an argument in favor
of this notion. They think that the Spirit of God
would never be the author of such affection, if he did
not know that the subjects of it were children of God.
— But I would ask, is it not our duty to love, in a very
high degree, all those who we have reason to believe
are the children of God, though they may not be such
in reality? As we ought to love Christ to the utmost
of our capacity, so it is our duty to love those who we
have reason to believe are his members with great af-
fection ; and therefore not to love them to such a de-
gree, is sin. We ought to pray to God that he would
by his Spirit keep us from sin, and enable us to per-
form our duty; and cannot he answer our prayers in
this particular without lying? If he cannot, then the
Spirit of God, in some cases, is bound not to help his
people to perform their duty, because, if he did, he
would be a spirit of falsehood ; but undoubtedly God
may enable us to perform any duty.

When we are led to conclude that particular persons
are his children, God may have other ends in view in
causing our love to be excited toward them, than that
of revealing to us the real state of such professors.

If I am at a distance from home, and hear that my
house is burnt, but that my family, in some extraordi-
nary manner, have all escaped ; and if every thing in
the circumstances of the intelligence m.akes it appear
very credible ; in such a case it would be highly sin-
ful, were I not to feel a very great degree of gratitude

Part II.] TO DISTINGUISH AFFECTIONS. 95

even though the information I had received should
prove without foundation. That error or mistake may
be the occasion of a gracious exercise, and consequent-
ly of t)ie gracious influence of the Spirit of God, ap-
pears from Rom, 14 : 6;"He that eateth, eateth to the
Lord, for hegiveth God thanks ; and he that eateth not,
to the Lord he eateth not, and giveth God thanks." The
Apostle is here speaking of those who through erro-
neous and needless scruples avoided eating certain
meats ; and from hence it appears that there may be
true exercises of grace, and particularly, true thankful-
ness, occasioned by an erroneous judgment and prac-
tice ; and consequently an error may be the occasion
of those holy exercises which are from the infallible
Spirit of God; and if so, we cannot determine with
certainty as to the degree in which the Spirit of God
may produce them on such an occasion.

This notion of ascertaining the state of others by
our love being excited toward them, is anti-scriptural.
The sacred writings say nothing of any such mode of
judging respecting the state of others, but direct us to
form our opinion of them chiefly from the fruits they
produce. The scriptures clearly teach, that we cannot
with certainty ascertain the real state of others. " To
him that overcometh will I give to eat of the hidden
manna, and I will give him a white stone, and in the
stone a new name written, which no man knoweth, sa^
ving he that receiveth it." Rev. 2 : 17. " He is a Jew"
v^ho "is one inwardly; and circumcision is that of the
heart, in the spirit, and not in the letter, whose praise
is not of men, but of God." Rom. 2 : 29. That by the
expression, "whose praise is not of men, but of God,"
the Apostle had respect to the insufficiency of men to
judge concerning him, whether he was inwardly a Jew

96 WHAT ARE NO SIGNS &C. [Part II-

or not, is confirmed by his use of similar language in
another place: "Therefore judge nothing before the
time, until the Lord come, who both will bring to light
the hidden things of darkness, and will make manifest
the counsels of the heart; and then shall every man
have praise of God." I Cor. 4 : 5. The Apostle in the
two verses immediately preceding says, " But with me
it is a very small thing that I should be judged of you,
or of man's judgment : yea, I judge not mine own self;
for I know nothing by myself, yet am I not hereby
justified: — he that judgeth me is the Lord." Again,
the Apostle in the second chapter to the Romans, quo-
ted above, addresses himself particularly to those who
had a high opinion of their own holiness and discern-
ment, were confident that they knew the will of God,
and approved the things which were excellent, or tried
the things that differ. They were confident that they
were guides of the blind, and a light to them that were
in darkness, instructors to the foolish, teachers of babes.
Hence they took upon themselves to judge others.
See ver. 1, 17, 18, 19, 20.

How presumptuous are the notions of those persons,
who imagine that they certainly know the state of
others, when the great Apostle Peter does not venture
to say more concerning Sylvanus, than that he was a
faithful brother, as he supposed! 1 Pet. 5 : 12. Sylva-
nus however appears to have been a very eminent
minister of Christ, an Evangelist, and an intimate com-
panion of the Apostles. See 2 Cor. 1 : 19. 1 Thess.l ;
Land2Thess. 1:1.

PABT THIRD

ON THE DISTINGUISHING SIGNS OP TRULY GRACIOlJa
AND HOLY AFFECTIONS.

I COME now to the second thing proposed, Tespect-
ing the trial of rehgions affections ; that is, 16 take no-
tice of some circumstances wherein those affections
which ai'e spiritual and gracious differ from those
ichich are not. But before I proceed to those charac-
teristics which I have in view, I would make some ob-
servations which I desire may be remembered.

Observation I. I am far from undertaking to point
out suQh signs as shall be sufficient to enable persons to
distinguish in others, with absolute certainty, true re-
ligious af!ections from false ones. Were I to attempt
this, I should be guilty of that presumption which I
have been condemning. Though Christ has given
rules, by which we may judge respecting professors,
so far as is necessary in reference to social intercourse
and church communion ; and though the Scriptures
abound with rules Avhich may be serviceable to minis-
ters, in advising and directing persons committed to
their care in things pertaining to their spiritual and
everlasting welfare; yet it is evident, that it never was
the design of God to give us rules by which we may
ascertain with certainty which of our fellow profes-
sors are his, and which are not. This discernment he
has reserved to himself, as his own prerogative.

Observation II. No such criterions are to be ex
peeled, as shall be sufficient to enable those saints who
9

98 ON DISTINGDISHING SIGNS [Pai-t III.

are low in f[race, have very much departed from God,
or are fallen into a carnal and unchristian frame of
mind, to discern with certainty the goodness of theii
state. It is not agreeable to the designs of God, nei
ther is it desirable, that such persons should know thei^i
state to be good. We have reason to bless God thai
p.e has made no provision for the attainment of such
knowledge, in any other way than by a change of
frame and of conduct.

Indeed, it is not properly through any defect in the
criterions given us in the Scriptures, that every saint —
he who is in the worst frame, as well as others,— cannot
with certainty know the goodness of his state. For
the rules are infallible, and every saint has those things
in himself, which are sure marks of grace: — even the
weakest act of grace is such. It is through the defect
of him to whom these criterions are applied, that this
knowledge cannot be attained. There is a twofold de-
feet in that saint who is very low in grace, or in a bad
frame of mind, which renders it impossible for him to
know that he possesses true grace, even by the best
rules that can be proposed.

(1.) A defect in the object, or the evidence to be
examined. I do not mean a ruinous deficiency, because
I suppose the person of whom I am speaking to be a
real saint; but a partial defect — a very small degree of
grace, which cannot be clearly perceived. We cannot
clearly discern the form of those things which are
very small ; nor can we distinguish them one from ano-
ther, though they are very different. There is, doubt-
less, a great difference between the body of man and
the bodies of other animals ; though., if we should view
the embryos of each, owing to the imperfect state of the
object, it might not be possible for us to perceive that

Part III.] OF GRACIOUS AFFECTIONS. 99

difference. As they arrived at greater perfection, dis-
tinguishing characteristics would become more evident.
Another defect attending the grace of those of whom
I am speaking, is its being mixed with so much de-
pravity, which obscures or hides it. Though different
objects which are before us, may possess many cha-
racteristic marlvs ; yet, if we see them only in a thick
fog, it may still be impossible for us to distinguish one
from another. AVhen true Christians are in a bad
frame, guilt lies on the conscience; this produces fear,
and in consequence prevents the peace and joy which
arise from the assurance of hope.

(2.) There is in this case a defect in the perceptive
faculty. As the prevalence of corruption obscures the
object, so it enfeebles the sight. Sin is like some dis-
tempers of the eye, which present things in different co-
lors from those which properly belongs to them. Men,
in a bad frame of mind, have their spiritual perception
in an unfavorable condition for distinguishing spiri-
tual objects.

For these reasons, no criterion that can be given will
be satisfactory in such a state as this. In these
circumstances, to point out characteristic marks, is like
giving rules to distinguish distant objects in the dark.
Many persons, in cases of this nature, waste their time
in poring over past experience, and examining them-
selves by evidences proposed from the pulpit, or of
which they read in books ; when, in fact, there is other
work for them to do, without which all their self-ex-
amination is in vain. The accursed thing is to be re-
moved from their camp ; Achan is to be slain, and un-
til this is done they must be in darkness and trouble.
It is not the design of God that men should obtain as-
surance in any other way than by mortifying depraved

100 ON DISTINGUISHING SIGNS. [Part III

-inclinations, and by growing in the lively exercise of
grace. Though self examination is a duty of great
importance, and by no means to be neglected ; yet it is
not the principal means by which the saints obtain
satisfaction as to their interest in the favor of God.
Assurance is not to be obtained so much b)?^ self ex-
amination, as by active piety. The Apostle Paul
sought assurance chiefly in this way : by forgetting the
things which were behind, and reaching forth unto
those things which were before, pressing toward the
mark for the prize of the high calling of God in Christ
Jesus; if by any means he might attain unto the re-
surrection of the dead. It was by this means chiefly
that he obtained assurance: "I therefore so run, not
as uncertainly." 1 Cor. 9 : 26. Giving all diligence, by
adding to faith virtue, &c. is the direction which the
Apostle Peter gives us for "making our calling and
election sure," and having an entrance ministered to
us abundantly into the everlasting kingdom of Christ.

Without this we shall be in spiritual darkness: unr
able to perceive either the pardon of our sins, as it re-
spects the present ; or our interest in the heavenly in-
heritance, as it respects the future. 2 Pet. 1 : 5 — 11.

Though good rules for distinguishing true giace
from counterfeit may tend to convince hypocrites, and
be of great use to the saints in removing needless
doubts ; yet I am far from professing to lay down such
rules as shall be sufficient of themselves to enable all
true saints to know the goodness of their state, or af-
ford them the principal means of their satisfaction.

Observaiion III. Nor do the occurrences of the past,
or the present times, afford much encouragement in
laying down rules for distinguishing between true and
false affection, with a view of convincing those hypo-

Sign I. I OP GRACIOUS AFFECTIONS. 101

crites who are deceived by great, but false disco-
veries and affections. Such hypocrites are so con-
fident of their own wisdom, and so bhnded and har-
dened by self-righteousness under the guise of hu-
mility, that to lay before them the most convincing
evidence of their hypocrisy, is, in general, in vain.
Their state is indeed deplorable, nearly approaching
the situation of those who have committed the un-
pardonable sin. Such professors seem to be most
out of the reach of the means of conviction and re-
pentance. Still, however, good rules may be a means
of deterring others from such hypocrisy, and con-
vincing some who are self-deceived. God is able to
convince even the worst kind of hypocrites ; and his
grace is not to be limited, nor are means to be neglect-
ed. And besides, such rules may be of service to the
real saints, in detecting false affections, which are some-
times mixed with true ones; and in being a means of
purifying their religion.

Having premised these things, I proceed directly to
take notice of those circumstances by which true reli-
gious affections are distinguished from false ones.

I. Tmly gracious affections are pro-
duced by a sujjernatural, spiritual, and
divine ivjluence on the heart,

I will explain what I mean by these terms. We find
that real saints, or those persons who are sanctified by
the Spirit of God, are, in the New Testament, called
spiritual persons ; and their being spiritual is spoken
of, as their peculiar character, and that wherein they
are distmguished from those who are not sanctified.
Those who are spiritual are set in opposition to those
9*

102 THE FIRST SIGN [Part HI.

who are carnal, or natural, that is, in a state of nature.
" The natural man receiveth not the things of the
Spirit of God, for they are foolishness unto him ; nei-
ther can he know them, because they are spiritually
discerned. But he that is spiritual, judgeth all things."
1 Cor. 2 : 14, 15. By a natural man the Scriptures
mean an ungodly man. The Apostle Jude, speaking
of certain ungodly men, who had crept in unawares
among the saints, calls them " sensual, not having the
Spirit," verse 19. He assigns this as the reason why
they behaved themselves in so wicked a manner. The
word translated sensual in this passage is 4y;^/*ei;
which in several verses in 1 Cor. chap. 2, is translated
natural. In like manner, in the next verse but one,
spiritual men are set in opposition to carnal men; by
which terms we are to understand the same as by spi-
ritual men and natural men in the preceding verses :
" And I, brethren, could not speak unto you as unto
spiritual, but as unto carnal," that is, as in a great mea
sure unsanctified. That by the term carnal, the apostle
means unsanctified, is abundantly evident from Rom.
7 : 25; 8 : 1, 4, 5, 6, 7, 8, 9, 12, 13. Gal. 5 : 16, &c.
Col. 2 : 18. If therefore, by the terms natural and
carnal, in these texts, is meant unsanctified ; then, un-
doubtedly, by the term spiritual, which stands opposed
to them, is meant sanctified and gracious.

And as the saints are called spiritual in Scripture,
so there are certain properties, qualities and privileges,
which have the same denomination. We read of a
spiritual mind, Rom. 8:6; of spiritual wisdom. Col.
1:9; and of spiritual blessings, Eph. 1 : 3.

It may be observed, that the word spiritual, in these
■md other texts of the New Testament, is not used to
sigmfy any relation to the spirit, or soul of man, in

Signl.] OF GRACIOUS AFFECTIONS. 103

opposition to the body. Qualities are not said to be
spiritual, because they have their seat in the soul; for
there are some properties whicli the Scriptures call
carnal, which have their seat as much in the soul as
those properties which are called spiritual. This is
the case with pride, and self-righteousness, and confi-
dence in our own wisdom, which the apostle calls
fleshly. Col. 2 : 18.

Nor are qualities, &c. denominated spiritual, be-
cause they relate to things which are immaterial.
The heathen philosophers were accustomed to specu-
late about spirits and immaterial beings. Notwith-
standing this the apostle represents them as carnal
men, totally ignorant of those things which are spi-
ritual. 1 Cor, chap. 2. But it is in relation to the Spi-
rit of God that persons and qualities are termed
spiritual in the New Testament. The word Spirit, as
used to signify the third person in the Trinity, is the
substantive, from which is formed the adjective spi-
ritual, in the Holy Scriptures. Christians, therefore,
are denominated spiritual, because they are born of
the Spirit of God, and because the}' are under the
gracious influence of that Spirit. Things are also
called spiritual as they stand related to the Spirit of
God : " Which things also we speak, not in the words
which man's wisdom teacheth, but which the Holy
Ghost teacheth ; comparing spiritual things with spi-
ritual. But the natural man recciveth not the things
of the Spirit of God. 1 Cor. 2 : 13, 14. Again: '' To
be carnally minded is death ; but to be spiritually
minded is life and peace.'" Rom. 8 : G. In the nintli
verse the apostle explains what he means by the term.s
carnally and spiritually minded. He shows that by
the latter he means our being under the gracious in-

104 THE FIRST SIGN [Part III

fluence of the Spirit of God: " But ye are not in the
flesh, but in the Spirit, if so be that the Spirit of God
dwell in you." " Now, if any man have not the Spirit
of Christ, he is none of his." That this is the meaning
of the apostle, is evident from the whole of the context.
But it must be observed here, that although it is with
relation to the Spirit of God and his influences that
persons and things are in the New Testament called
spiritual, yet not all persons who are under any kind
of influence of the Holy Spirit are called spiritual.
They who have only the common influences of the
Spirit are not so called. Natural men, whatever ex-
traordinary gifts they had, are not, in general, in the
New Testament, called spiritual. For it was not from
having the gifts, but the graces of the Spirit, that men
were called spiritual: "Brethren, if a man be overtaken
in a fault, ye " who " are spiritual, restore such a one
in the spirit of meekness." Gal. 6 : 1. Meekness is one
of those virtues of which the apostle had been speak-
ing in showing what the fruits of the Spirit are. In
the language of the New Testament those properties
or qualities are said to be spiritual, which are truly
gracious and holy, and peculiar to the saints: " We
desire that ye may be filled with the knowledge of his
will, in all wisdom and spiritual understanding." Col.
1:9. By the terms wisdom, and spiritual understand-
ing, in this passage, is intended that wisdom which is
gracious, and from the sanctifying influence of the
Spirit of God. Spiritual wisdom is opposed to natural
wisdom, as the spiritual man is opposed to the natural
man ; and therefore spiritual wisdom is the same as
that wisdom which is from above. James, 3 : 17. This
ihe apostle opposes to natural wisdom — a wisdom
which descendeth not from above, but is earthly, sen-

Sign I. j OF GRACIOUS AFFECTIONS. 105

sual, and devilish, verse 15. In this passage, the word
translated sensual is, in the original, the same as that
which is translated natural in 1 Cor. 2 : 14.

So that tliough natural men may be the subjects of
a certain kind of Divine influence, as is evident from
many parts of Scripture, particularly from Num. 24 : 2;
1 Sam. 10 : 10; 11:6; 16 : 14 ; 1 Cor. 13 : 1, 2, 3;
Heb. 6 : 4, 5, 6, &c. ; yet they are not, in the sense of
Scripture, spiritual persons; neither are any of those
effects, gifts, qualities, or affections, whicli they derive
from the influence of the Spirit of God, called spiritual.
The great difference lies in the tv/o following par
ticulars :

(1.) The Spirit of God is given to the saints \o dwell
in them, as his proper and continued abode ; to ani-
mate and influence their minds as a principle of life
and action. The Scriptures represent the Holy Spirit
as not only occasionally influencing the saints, but as
abiding in them, as his temple and everlasting dwell-
ing place. 1 Cor. 3 : 16 ; 2 Cor. 6 : 16; .Tohn, 14 : 16,
17. He is represented as being so united to the facul-
ties of the soul as to become the principle of a new-
nature and life. He is a fountain and well of water in
the soul, springing up into spiritual and everlasting
life. John, 4 : 14. This living water the evangelist
himself explains as intending the Spirit of God, 7 : 38,
39. The Spirit of Gotl being thus communicated and
united to the saints, they are from thence properly
denominated spiritual.

On the other hand, though the Spirit of God may
influence natural men, yet, as he is not communicated
to them as an indwelling principle, they do not derive
any denomination or character from that circumstance.

(2.) Another, and the principal reason why the

106 THE FIRST S!GN [P.irt III.

saints ana their virtues are called spiritual, is this ; the
Spirit of God, dwelling in tliem as a vital principle,
communicates himself to them in his own proper
nature. Holiness is the nature of the Spirit of God,
therefore he is called in the Scriptures the Holy Spi-
rit. Holiness, which is the beauty of the Divine Being,
is as much the proper nature of the Holy Spirit, as
heat is the nature of iire. Tlie grace which is in the
hearts of the saints, though infinitely less, is of the
same nature as the divine holiness. " That which is
born of the Spirit," says the Redeemer, " is spirit."
John, 3 : 6. The principle which is produced in the
hearts of the saints, is of the same nature as that Spi-
rit, and so is properly called spiritual.

But the Spirit of God never influences the minds of
natural men in this way. He never communicates
himself to them in his own proper nature. He never
indeed acts contrary to his nature, either on the minds
of saints or of sinners ; but he may ao-t upon men
agreeably to his own nature, and not at all communi-
cate himself to them.

The relation of the Spirit to the subjects of his ope-
ration, is not only different from every thing that can
be experienced by an unregenerate man, but th? ope-
ration itself is different, and its effects exceedingly so.
The saints are not only called spiritual, as having the
Spirit dweUing in them ; but the effects of divine in
fluence upon their minds are also spiritual, and there-
fore cannot be experienced by an unregenerate man.
This is a spiritual work in the highest sense of the
word ; and is therefore, above all other works, pecu-
liar to the Spirit of God. There is no other work so
excellent as this ; for there is none in which God so
communicates himself, and in which the creature has,

Sign L] of gracious affections. 107

in so high a sense, a participation of God, as in this.
Hence the saints are represented as " being made par-
takers of the divine natnre," as being " the temples
of the living God." 2 Peter, 1 : 4, and 2 Cor. 6 : IG.
See also 1 John, 3 : 24; 4 : 12, 15, 16. John, 17 : 21,
23, 26 ; Rom. 8:10; Heb. 12 : 10 ; 1 John, 1 : 3. Not
that the saints are made partakers of the essence of
God, according to the blasphemous notions and lan-
guage of some heretics ; but, to use a Scripture phrase,
they are made partakers of his fullness^ that is, of his
moral beauty. Grace in the hearts of the saints being,
therefore, that work of God in which he communicates
the holiness of his nature, it is doubtless his peculiar
work, and in an eminent degree above the power of
any creature. The influence of the Spirit of God,
thus cojnmuuicaling himself and making the creature
a partaker of the divine nature, is what I mean by
truly gracious affections arising from spiritual and
divine influence.

None but real saints possess that experience which
is truly spiritual. Others not only possess not those
communications of the Spirit of God in so high a
degree as the saints, but they possess nothing of the
same nature and kind. The Apostle James tells us,
that natural men have not the Spirit; and Christ urges
the necessity of a new birtli, or a being born of the
Spirit, because he that is born of the flesh is flesh.
John, 3 : 6. The unregenerate have not the Spirit of
God dwelling in them in any degree; for the apostle
declares, that all who have the Spirit of God dwelling
in them are sons of God. Rom. 8 : 9-11. Having the
Spirit of God is mentioned as the earnest of the ever-
lasting inheritance. 2 Cor. 1 : 22, and 5:5; Eph.
1 : 13, 14. It is a .sure evidence of our being in Christ:

108 THE FIRST SIGIV [Part III-

" Hereby we kuow that we dwell in him, and he in
us, because he hath given us of his Spirit." 1 John,
4 : 13. Ungodly men are not partakers of the divine
nature, for partaking of the divine nature is mentioned
as the peculiar privilege of real saints. 2 Peter, 1 : 4.
They are not partakers of the holiness of God. Heb.
12 : 10. A natural man has no experience of any thing
spiritual, for the apostle assures us that he is a perfect
stranger to every thing of this kind: " The natural
man receiveth not the things of the Spirit of God, for
they are foolishness unto him ; neither can he know
them, because they are spiritually discerned." 1 Cor.
2 : 14. To the same purpose the Lord Jesus Christ
tells us that the world is wholly unacquainted with the
Spirit of God : " Even the Spirit of Truth, whom the
world cannot receive, because it seeth him not, neither
knoweth him." John, 14 : 17. It is farther evident that
unregenerate men possess nothing of the nature of
real grace ; for the apostle declares, that those of them
who proceed farthest in religion, have no charity, or
true Christian love. 1 Cor. 13. So Christ reproves the
Pharisees, those high pretenders to religion, for not
having the love of God in them, John, 5 : 42. Hence
natural men have no communion or fellowship with
Christ, for this is mentioned as the peculiar privilege
of the saints. 1 John, 1 : 3, 6, 7 ; 1 Cor. 1 : 9. The
Scriptures speak of a gracious principle in the soul,
though small as a grain of mustard seed, as inconsistent
with a state of sin. I John, 3 : 9. Natural men are
represented in the sacred writings as having no spirit-
ual light, no spiritual life, no spiritual being ; and
therefore regeneration is often compared to the open-
ing of the eyes of the blind, to the raising of the dead,
and to the work of creation.

feign l.J OF GRACIOUS AFFECTION'S. 109

From these things; it is evident, that those gracious
influences of whicli the saints are the subjects, and
which are the effects of the Spirit of God, are altogether
supernatural — are quite different from any thing that
unregenerate men experience. They are what no im-
provement, or composition of natural qualifications or
principles will ever produce ; because they not only
differ from what is natural, and from every thing that
natural men experience in degree and circumstances,
but also in kind ; and are of a nature far more excel-
lent. And this is what I mean by supernatural, when
I say that gracious affections proceed from supernatu-
ral influence.

From hence it follows, that in gracious affections
there are new perceptions and sensations entirely dif-
ferent in their nature and kind from any thing expe-
rienced by the saints before they were sanctified. For
if God, by his gracious influence, produces something
that is new, not only in degree and circumstances, but
in the whole of its nature, and that which could be
produced by no exaltation or composition of what was
possessed before, or by the addition of any thing of
the same kind — if God produces something thus new
in the mind ; then doubtless something entirely new
is felt, or perceived, or thought ; or, which is the same
thing, there is some perception or sensation of the
mind of an entirely new description. y

This new spiritual sense, and the new dispositions
which attend it, arc not however new faculties, but
new principles. By a principle, I mean that founda-
tion which is laid for any particular kind of exercise
of the faculties of the soul. So that this new spiritual
sense is not a new faculty of the understanding, but a
foundation laid in the soul for a new kind of exercise
of that faculty. 10

110 THE FIRST SIGN [Part III-

The Spirit of God, in his common operations upon
the minds of natural men, only moves, impresses,
assists, improves, or in some other way acts upon
natural principles. He may greatly assist natural men
in their reasonings about secular things, and even
about the doctrines of religion, without giving them
any spiritual sense ; and may assist their conscience
to perform that work more AiUy, which it performs
naturally. There are many other ways in which the
Holy Spirit acts upon, assists and moves natural prin-
ciples, where there is nothing supernatural and divine.
But the Spirit of God, in his gracious influence^ ope-
rates by infusing or exercising new supernatural prin-
ciples— principles vastly more important and excel-
lent than any thing experienced, or possessed by natu-
ral men.

From what has been said it follows, that all spiritual
and gracious affections arise from, and are attended
by some apprehension, idea, or sensation of mind, ex-
ceedingly different from all that can be possessed or
experienced by natural men — something of which they
can form no adequate conception.

But here two things must be noticed, in order that
this may be rightly understood.

(1.) On the one hand, it must be observed, that not
every thing belonging to spiritual affections is new,
and entirely different from what natural men may
conceive of and experience. Many circumstances,
appendages and effects, are common to both natural
and spiritual affections. Thus love to a near relation,
and love to God, have many attending circumstances
exactly similar: love to God produces a desire to please
the object beloved; so does love to a near relation :
love to God cai\ses a man tc delight in thinking of

Sign I.] OF GRACIOUS AFFECTIONS. Ill

God, and in conformity to the will of God ; exactly
similar are the effects of that love which one man may
bear to another. But yet the conceptions which the
saints have of the loveliness of God, and that kind of
delight in him which they experience, are quite pecu-
liar, and entirely different from any thing which a
natural man can possess, or of which he can form any
proper notion. And even in those circumstances whicli
seem to be common, there is something peculiar ; both
spiritual and natural love produce desires after the
object beloved ; but they are not the same kind of de-
sires : there is a sensation of soul in spiritual desires
which is very different from all natural desires. Both
spiritual and natural love are attended by delight in
the object beloved; but the sensations of delight are
not the same, but exceedingly different. Natural men
may have conceptions of many things about spiritual
affections; but still there is something in them of which
they can form no proper notion.

(2.) On the other hand, a natural man may have
religious apprehensions and affections which, in many
respects, are quite new to him ; and yet what he ex-
periences may not be the exercise of a new principle,
nor the sensations of a new spiritual apprehension.
His affections may be quite new, through the influence
of natural principles, arising from some powerful in-
fluence of Satan, or some kind of strong delusion.

Upon the whole, I think it clearly evident, that all
truly gracious affections arise from the special and
'peculiar influences of the Holy Spirit; producing those
sensible effects in the souls of the saints which are
entirely different from all that a natural man can pos-
sibly experience, not only in degree and circumstances,
but in the whole of their nature. A natural man not

112 THE FIRST SIGN [Part III.

only cannot experience that which is exactly the same,
but he cannot experience any thing but what is ex-
ceedingly different, and immensely inferior.

I have insisted largely on this matter, because it is
of great importance, in order to discover and exhibit
the delusions of Satan in various kinds of false reli-
gious affections, by which many persons are deluded ;
and in order to determine and settle many points of
doctrine respecting the operations of the Spirit of God,
and the nature of true grace.

I therefore now come to apply these things to the
purpose of this discourse.

From hence it appears, that the impressions which
are made on the imaginations of some persons, or the
conceptions which they have of God, of heaven, and
of other things belonging to religion, possess nothing
truly spiritual, of the nature of real grace. Though
what is spiritual may attend such impressions, and be
mixed with them ; yet in themselves they possess no-
thing that is spiritual, nor are they any part of gracious
experience.

Many persons who have had powerful impressions
upon the imagination, have very ignorantly supposed
them to be of the nature of spiritual discoveries. They
have had lively ideas of some well proportioned figure
or beautiful form of countenance ; and this they call
a spiritual sight of Christ. Some have had impressed
upon their minds the idea of a great light ; and this
they call a spiritual view of the glory of God. Some
have been impressed with an idea of Christ hanging
on the cross, and of his blood flowing from his wounds;
and this they call a spiritual sight of Christ, and of the
way of salvation. Some have imagined that they saw
him with his arms extended, ready to embrace them ;

Sign I.J OF GRACIOUS AFFECTIONS. 113

and this they call a spiritual discovery of the sufficiency
of his grace, and a certain proof that he loves them.
Some have had lively ideas of heaven, and of Christ on
his throne there, surrounded by saints and angels ; and
this they call a spiritual view of heaven. And in like
manner, the imaginations of some persons have been
impressed with ideas of hearing. They have imagined
that Christ was speaking to them in the language of
comfort and encouragement. These things they have
denominated the inward call of Christ, having the wit-
ness of the Spirit, a testimony of the favor of God, &c.

Persons of little information, and who are not ac-
customed to reflect, more readily conclude that these
things are spiritual, because spiritual things being in-
visible, we are obliged to use jiffurative expressions in
speaking of them. Thus we call a clear apprehension
of spiritual things by the name of light; and the con-
viction of the judgment, and the persuasion of the
will, when produced by the word and Spirit of God,
we denominate spiritually hearing the call of Christ.
Some persons upon hearing these expressions often
used, and having the necessity of their eyes being
opened, of their having a discovery of spiritual things,
&c. urged upon them, ignorantly expect some such
discoveries and views as have been spoken of; and
when these are obtained, they are confident that their
eyes are now oper^d, that Christ has now manifested
himself to them as their Savior ; and hence they are
exceedingly affected by their supposed deliverance and
privileges, and thus many kinds of affections are im-
mediately and powerfidly excited.

But it is very evident that such discoveries have no-
thing in them really spiritual and divine : they are in
no respect of such a kind as to be entirely, and in the
10+

114 THE FIRST SIGN [Part III.

whole of their nature, different from all that natural
men can possibly experience, so that in order to pos-
sess them, we must have a new spiritual and divine
principle communicated. A natural man is as capable
of having a lively idea of shapes, and colors, and
sounds, in reference to absent objects, impressed upon
his mind, as a regenerate man. And it is ascertained
by abundant experience, that it is not from mental cul-
tivation that persons are rendered more liable to such
lively ideas ; but that, on the contrary, the Aveakness of
the body and of the mind conduces very much to this
susceptibility.

These ideas, though the manner in which they are
impressed is sometimes extraordinary, are no better on
that account : they are still not of a different kind from
what men obtain by their senses. For instance, the
conception which an unregenerate man has of Christ
hanging on the cross and shedding his blood, is no
better in itself than the conceptions which the Jews,
his enemies, had, who stood round his cross, and wit-
nessed his crucifixion. Yea, if men should actually
receive such ideas by the immediate influence of the
Holy Spirit, unaccompanied by a gracious change of
disposition, they would not be spiritual, they would
be nothing more than the common work of the Spirit
of God. Balaam had impressed on his mind, by divine
influence, a clear and lively repre^ntation or idea of
Jesus Christ, as the star rising out of Jacob, when he
heard the v/ords of God, and knew the knowledge of
the Most High, and saw the vision of the Almighty,
falling into a trance. Numb. 24 : 16, 17. Notwith
standing this he had no spiritual discovery of Christ;
t^at Day-star never spiritually arose in his heart.

And as these ideas have nothing spiritual in their

Sign I.] OF GRACIOUS AFFECTIONS. 115

nature, nothing but what natural men, without any
new principles, are capable of— so there is nothing in
their nature which requires that gracious influence of
the Spirit of God which is necessary to the produc-
tion of true grace. There appears nothing in them
above the power of Satan. The Devil can no doubt
suggest ideas, othersvise he could not tempt men to
sin. They may be raised merely by impressions made
on the body, by moving the animal spirits, and im-
pressing the brain. Experience abundantly shows that
changes m the body often exert a palpable effect upon
the mind.

But it is also evident that the devil not only can, but
that he often has excited such ideas. This appears
from the dreams and visions of the false prophets of
old, who were under the influence of lying spirits.
See Deut. 13 : 1 ; 1 Kings, 22 : 22 ; Isaiah, 28 : 7; Ezek.
13:7; Zech. 13 : 4. And if Satan, or any created be-
ing has power to impress the mind with ideal repre-
sentations, then no particular kind of such representa-
tions can be any evidence of a divine and gracious in-
fluence, for no higher kind of power is required to form
in the brain one shape or color than another. It is evi-
dent therefore, that if it is in the power of the Devil to
produce any kind of impression on the imagination, he
may produce all kinds.

From hence it also appears that nothing of this kind
is spiritual and divine, in the sense in which it has been
proved that all gracious experience is. And though, in
some degree, such ideas attend gracious experience,
yet they are no part of that experience. Owing to our
infirmities in the present state, and especially to the
weak constitution of some persons, gracious affections,
when very strong, undoubtedly excite lively ideas in

116 THE FIRST SIGN [Part III.

the imagination ; yet it is also true, that when affec-
tions arise wholly from imagination, which is often the
case, they are merely natural — they are built on a foun-
dation which is not spiritual, and so are entirely dif-
ferent from gracious affections.

These impressions on the imagination often raise
the carnal affections of men to a very great height :
and no wonder, as the persons thus deluded are firmly
persuaded of their being divine manifestations, which
the great Jehovah makes to their souls ; thus giving
testimony, in an extraordinary manner, as to their
special interest in his gracious favor.

Again, it is evident, from what has been said respect-
ing gracious operations on the heart of man, that the
act of impressing the words of Scripture on the mirtd
has nothing in it spiritual and divine. I have had occa-
sion to say something of this already, and if the reader
bears in mind what has been advanced concerning the
nature of spiritual influence, it will be abundantly evi-
dent to him that this is not a spiritual and gracious
operation. For I suppose that no person of common
understanding will say or imagine, that there are words
which cannot be impressed upon the mind of a natural
man.

Suggesting the words of Scripture to the mind is only
exciting ideas of certain sounds or letters ; and there-
fore, from what has been already said, it is evident that
in such suggestions there may be nothing spiritual.
But let it be well observed, that when the extraordi-
nary manner in which the words of Scripture are sug-
gested to the mind, is that which excites our warm
affections, and is properly the ground of them, then
those affections are certainly not spiritual. Persons
may have gracious affections attending Scripture pas-

Sign I.] OP GRACIOUS AFFECTIONS. 117

sages, thus brought to their minds, and the Spirit of
God may make use of Scripture to excite them. In
this case, it is the divine and excellent things contained
in those Scriptures, which excite their affections, and
not the extraordinary and sudden manner in which
they are suggested. Such persons are affected by the
instruction they receive from the words, and the view
of the glorious things of God which they exhibit, and
not by their coming suddenly to their minds, as though
they had been spoken to them. Persons are often ex-
ceedingly affected in this way : the words of some
great and precious promise of Scripture come sud-
denly to their minds, and they regard them as directed
immediately to them from the Holy Spirit himself.
This they take to be the voice of God, revealing to
them their happy circumstances. There is no spiritual
knowledge as to the meaning of these passages, pre
ceding their engaged affections as the foundation of
them : all the knowledge they have as the foundation
of these affections is this — the words they tliink were
spoken to them, because they came so suddenly, and
in so extraordinary a manner. And their supposed
religious affections are built wholly on the sand, and
rest on a conclusion for which they have no founda-
tion ; for as it has been already shown, the sudden man-
ner in which words may come to the mind, is no evi-
dence that they are a suggestion from God. And even
if we knew that God brought words to our minds,
that might be without our having spiritual knowledge.
Balaam might know that the words which were sug-
gested to him, were suggested by God ; yet he pos-
sessed no spiritual and gracious illumination. Persons
who have their affections thus raised, if they should be
inquired of, whether they have any clearer views of the

ilS THE FIRST SIGN [ Part III

excellency of the things contained in those Scriptures,
would probably say, Yes, without hesitation ; though
they have no such views, except in the following re-
spect: when they have adopted the notion that the
words are spoken immediately to themselves, that cir-
cumstance makes those passages appear precious to
them, and in consequence they regard what those
Scriptures say to them as being excellent and highly
important. For instance, suppose these words were
suddenly brought to their minds, " Fear not— it is
your Father's good pleasure to give you the kingdom."
Having adopted a confident persuasion that the words
are spoken to them immediately; that God is their
Father, and hath given to them the kingdom of heaven,
they are greatly affected, and this passage becomes
precious to them. But the reason why this promise
appears so important to them, is merely because they
think it is made to themselves immediately. All the
impression they have of any glory in it arises from
self-love, and from their imagined interest in what is
promised. They have no view of the holy nature of
the kingdom of heaven, the spiritual glory of God, and
his abundant grace to sinners in giving them this king-
dom. On the contrary, they first imagine that they
are interested, and then they are highly affected, and
afterward they regard these things as excellent and pre-
cious. So that the sudden and extraordinary manner in
which passages of Scripture come to their minds, is evi-
dently the foundation of the whole ; and this is a clear
proof of the wretched delusion by which they are de-
ceived.

The first religious comfort of many persons, and
what they call their conversion, is of the same kind.
After conviction and terrors, some encouraging pro-

Sign I.] OF GRACIOUS AFFECTIONS. 119

mise is suddenly and unaccountably suggested to their
minds ; and the manner in which it is suggested leads
them to conclude that it certainly proceeds from God.
This is the foundation of their faith, and hope, and
comfort. From hence they take their first encourage-
ment to trust in God. But every person tolerably ac-
"juainted with the principles of religion, must know
that God reveals his love to men, and their interest in
his.promises after^ and not hefoi^e they beUeve. They
must believe before they can realize an interest in the
promises. The Holy Spirit is a Spirit of truth, and
therefore he does not suggest Scripture to the minds of
men in order to reveal to them that they have an in-
terest in the favor of God and his promises, when they
have none, not having yet believed. No promise of
the covenant of grace belongs to any man until he has
believed in Christ; for it is only by faith that we
become interested in Christ, and in the promises of
the new covenant ; and therefore whatever spirit ap-
plies the promises of that covenant to a person who
does not believe, must be a lying spirit; and the faith
which is built upon such an application has in fact no
Scripture foundation to rest upon. The Spirit of God
does not suggest comfortable texts of Scripture in order
to assure us of his love, while we have not the faith of
dependence. And even if a promise is properly applied
as an invitation ; yet if we make the sudden and un-
usual manner of its being suggested, the ground on
which we believe that we are invited, our persuasion
is not true faith, because it is built on that which is
not the ground of true faith. The only reason we
have to infer that we are invited to partake of the
blessings of the Gospel is this, the word of God de-
clares, that persons qualified as we are, are invited.

120 THE FIRST SIGN [Part III

and God, wlio makes the declaration, cannot lie. If a
sinner, feeling that he is sucli, is convinced of the
veracity of God, and that the Scriptures are his word,
he will need nothing more to satisfy him that he is
invited ; for they abound with invitations to sinners,
even to the chief of sinners, to come and partake of
the benefits of the Gospel. Possessing such views
and feelings, he will want no new revelation.

As the religious comfort of many professors, at the
time of their supposed conversion, springs from those
sources which have been mentioned, so do their hopes,
and joys, and other aftections, at subsequent stages of
their experience. They have often particular words
of Scripture — gracious declarations and promises sug-
gested to their minds, which, in consequence of the
manner in which they are suggested, they conclude
are immediately sent from God. This circumstance
they actually make the chief ground of the confidence
and comfort they receive from them. They imagine
a kind of conversation carried on between God and
themselves ; and that, by the Scriptures which come
to their minds, he speaks to them, satisfies their doubts,
promises them support, and reveals to them clearly
their interest in everlasting blessings. And thus they
are often elevated, and have a kind of sudden and
tumultuous joy, mingled with strong confidence, and
■a high opinion- of themselves; when indeed the main
ground of this confidence and this joy is not any thing
contained in the Scriptures, or taught by them, but the
suddenness with which particular passages are sug-
gested to their minds. There is no particular promise
in the word of God, spoken to any individual saint, or
made his in any other way than as all the promises of
the covenant of grace are his. and spoken to him

Sign 1. 1 OF GRACIOUS AFFECTIONS. 121

though it is undoubtedly true, that some of the pro-
mises may be more adapted to his case than to the case
of others; and God, by his Spirit, may enable him
more fully to understand some than others, and may
give him a deeper sense of the preciousness and suit-
ableness of the blessings contained in them.

But is there no such thing then as a particular, spi-
ritual application of the promises of Scripture by the
Spirit of God ? I answer, there undoubtedly is ; but it
IS also certain that the nature of it is wholly misun-
derstood by many persons, so that they deceive them-
selves, and give Satan great advantage against them,
and against the interests of religion. The spiritual
application of a scripture promise, does not consist in
its being immediately suggested to the mind, accom-
panied by a very strong persuasion that it is spoken
particularly to the individual himself in reference to
his owii state. There is no evidence of the hand of
God in any thing of this kind, as events have shown,
with respect to many professors. There is nothing
in this at all beyond the power of Satan ; nor any
thing implying a vital communication from God. A
truly spiritual application of the word of God is of a
vastly superior nature ; as much above the power of
the Devil, as it is to apply the word of God to a dead
man so as to raise him to life. It consists in applying
it to the heart in its enlightening, sanctifying influ-
ence. A spiritual application of a promise consists
in enlightening the mind to see the holy excellency
of the blessing.s promised, and the faithfulness and suf-
ficiency of him who promises; thus drawing forth the
heart to embrace the blessings promised, and to adore
thepromiser; and by this means producing the sen-
sible operations of grace, and the evidence of interest in
U

122 THE FIRST SIGN I Part 111

the blessings promised. An application not consisting
in these things, but only in certain words borne into
the mind in a direct way, as if spoken ; making per-
sons believe, on this foiuidation alone, that the promise
is theirs, is a delusive application, performed by the
spirit of darkness, and not by the Spirit of light.

Here it may be proper to observe, that what many
persons call the witnei>s of the Spirit that they are the
children of God, has nothing in it spiritual and divine;
and consequently the aftections built upon it are false
and delusive. That which the}^ call the witness of
the Spirit, is nothing more than an immediate sugges-
tion, by which they are assured of their being con-
verted, or made the children of God, and from which
they derive the persuasion that their sins are pardoned,
and that God has given them a title to heaven. This
assurance requires no higher kind of suggestion, in
order to impress it on the mind, than that by which
the mind of Balaam was impressed. It requires no
higher kind of agency for a man to have the persua-
sion of his own conversion impressed upon his mind,
than to have the persuasion of his neighbor's conver-
sion impressed upon his mind ; and God, if he pleased,
could impart this knowledge, as well as any other,
without any communication of his hohness.

But it is a low notion of the witness of the Spirit
to suppose, that there is nothing in the nature of that
influence by which it is imparted but what may be
experienced by natural men, or of which men are
capable, who are at the same time altogether unsanc-
tified ; and that therefore the gift itself possesses nothing
of the holy nature of the Spirit of God, nothing of a
vital communication of that Spirit, That which is
called the witness of the Spirit, in Rom. 8 : 15. 16, is.

Sign I. j OF GRACIOUS AFFECTIONS. 123

called the seal of the Spirit in 2 Cor, 1 . 22 ; Eph.
1 : 13, and 4 : 30, in allusion to the seal of princes,
annexed, as a token of special regard,to certain instru-
ments, by which they advance their favorites to some
high honor or peculiar privilege. Thus the sealing of
his favorites by the Prince of princes, is far from being
a common operation : there is no work of the Spirit
of God whatever, which in its nature, is more holy, ;
peculiar, inimitable, and characteristic of divinity.
The seal of the King of heaven stamped on the heart,
is in its very nature a holy communication, and not
merely the revelation of an important fact. The seal
of the Spirit is a work of God on the heart, of which
natural men are so far from being the subjects that
they can form no conception of it. " To him that
overcometh, will I give to eat of the hidden manna, and
will give him a white stone, and in the stone a new
name written, which no man knoweth, saving he that
receiveth it." Rev. 2 : 17. There is reason to suppose
that what is here spoken of is the same mark, evidence,
or blessed token of special favor, which is elsewhere
called the seal of the Spirit.

What has misled many persons in their notions of
that influence of the Spirit of God, of which we are
speaking, is the word witness. This blessing has
been regarded, not as a holy effect, or work of the
Spirit upon the human heart, from whence we may
argue that we are the children of God, but as an im-
mediate, inward suggestion, as though God, by a kind
of voice or impression, informed us that we were his
children. This mistake arises from not observing the
sense in which the word witness, or testimony, is often
used in the New Testament. These terms, as used in
the places alluded to, do not signify a direct declara-

134 THE FIRST SIGN [Part III.

tiou, or assertion as to the truth of any proposition,
but that evidence, or those premises from whence the
truth of such proposition may be inferred. God is
said to " bear witness with signs and wonders, and
divers miracles, and gifts of the Holy Ghost." Heb.
2 : 4, Now these miracles are not denominated wit-
nesses, because they are of the nature of assertions, or
direct testimony, but as they afford evidence or rational
ground for indubitable inference. " Long time there-
fore abode they, speaking boldly in the Lord," who
" gave testimony unto the word of his grace, and
granted signs and wonders to be done by their hands."
Acts, 14 : 3. " But I have greater witness than that
of John, for the works which the Father hath given
rae to finish, the same works that I do, bear witness of
me that the Father hath sent me." John, 5 : 36. "The
works that I do in my Father's name, they bear wit
ness of me." John, 10 : 25. In the same sense the
works of Divine Providence, as the giving of rain and
fruitful seasons, are mentioned as proofs of the being
and goodness of God. And when the sacred writings
speak of the seal of the Spirit, the expression properly
denotes, not an immediate suggestion or voice, but
some work or effect of the Spirit, which leaves a divine
mark upon the soul as an evidence by which the chil-
dren of God may be known. When God puts his
seal upon a man's soul there is some holy stamp —
some image impressed and left there like the impress
of the seal upon the wax. And this holy stamp, or
impressed image, exhibiting clear evidence to the mind
that the subject of it is a child of God, is what the
Scriptures call the seal, the witness or evidence of the
Spirit. This image stamped by the Spirit on the hearts
of the children of God, is his own image, and is the

Sign I.] OP GRACIOUS AFFECTIONS. 125

evidence by which they are known to be his children.
Seals had anciently engraven on them two things, the
image and the name of the person to whom they be-
longed. And therefore when Christ says to his spouse,
" Set me as a seal upon thine heart, as a seal upon
thine arm ;" it is as much as to say, let my name and
my image remain impressed there.

Another proof that the seal or witness of the Spirit
is not a revelation by immediate suggestion, but divine
grace communicated to the soiil, is, that this seal is
called the " earnest of the Spirit." " Who hath also
sealed us, and given the earnest of the Spirit in our
hearts." 2 Cor. 1 : 22. " In whom, after that ye be-
lieved, ye were sealed with that Holy Spirit of promise,
which is the earnest of our inheritance, until the re-
demption of the purchased possession, unto the praise
of his glory." Eph. 1 : 13, 14. Now the earnest is part
of the purchase money given in hand to insure the
payment of the whole : a part of the inheritance given
to insure the possession of the whole at some future
period. But surely that communication which is of the
nature of eternal felicity, must be the most excellent
kind of communication — something that is in its own
nature spiritual, holy and divine ; and therefore far
above any thing of the nature of inspiration, or revela-
tion by the suggestions of the Spirit of God. What is
the earnest or beginning of glory, but grace, especially
in its more lively and manifest exercises ? It is not
prophecy, nor tongues, nor knowledge, but that more
excellent, divine gift, " charity," or love, " that never
faileth," a prelibation of the light and blessedness of
heaven, that world of love. Grace is the seed of glory
in the heart, and therefore the earnest of the future in-
heritance. What is the beginning of eternal life in
11*

126 THE FIRST SIGN [Partlll,

the soul, but spiritual life ? and what is spiritual life
but grace ? The inheritance that Christ has purchased
for his people, is the Spirit of God ; not in any extra-
ordinary gifts, but in his vital indwelhng in the heart,
communicating and exerting himself there in his own
proper, holy and divine nature. It is through the vital
communications and indwelling of the Spirit, that the
saints have all their life, light, holiness, beauty and
joy in heaven; and it is through the same communi-
cations and indwelling, that the saints have all their
life, light, holiness, beauty and comfort on earth.

And indeed when the apostle, in Rom. 8 : 16, speaks
of the Spirit bearing " witness with our spirits, that we
are the children of God," he sufficiently explains him-
self, if his words were but properly attended to. This
verse is connected with the two verses immediately
preceding, and forms an inference from what the apos-
tle had there said, as every attentive reader will easily
perceive. The three verses are as follows : " For as
many as are led by the Spirit of God, they are the sons
of God ; for ye have not received the spirit of bondage
again to fear ; but ye have received the spirit of adop-
tion, whereby we cry, Abba, Father; the Spirit itself
beareth witness with our spirits, that we are the chil-
dren of God." What the apostle says here, if we take
it in connection, clearly shows, that when he mentions
the Spirit as giving evidence, or bearing witness that
we are the children of God, he has respect to his dwell-
ing in us, and leading us as the spirit of adoption, or
as the spirit of a child, disposing us to behave toward
God as to a father. This is the witness, or evidence, of
which the apostle speaks ; and thus, if we are children,
we have the spirit of children, or the spirit of adoption.
And what is that but the spirit of love ? There are two

Sign 1.] OF GRACIOUS AFFECTIONS. 127

kinds of spirits of whicli the apostle speaks, tlie spirit
of a slave, or of bondage, and that is /ear; and the
spirit of a child, or of adoption, and that is love. The
apostle says we have not received the spirit of bondage,
or of slaves, which is a spirit of fear ; but we have re-
ceived the spirit of children — the spirit of love, which
naturally inclines us to approach God, and to behave
toward him as children to a father. And this is the
witness of the Spirit, or the evidence given us that we
are the children of God. This is the obvious meaning
of the apostle, and undoubtedly he is here speaking of
the same way of casting out doubts and fears and the
spirit of bondage, as that of which the Apostle John
speaks, 1 Epistle, 4 : 18, that is, by the prevalence of
love, or a child-like spirit. The spirit of bondage works
by fear : the slave fears the rod : but love cries, Abba,
Father. It gives us clear evidence of our union to God
as his children, and so casts out fear. Hence it ap-
pears that the witness of the Spirit, of which the apos-
tle speaks, is not any immediate suggestion or revela-
tion, but a gracious and holy work of the Spirit of God
in the hearts of the saints, producing the dispositions
and temper of children. It is a humble, child-like af-
fection to God, casting out fear, or the servile spirit of
bondage.

This is evident from the context : the apostle repeat
edly mentions the Spirit as dwelling in the hearts of
the saints, as a gracious principle, opposed to the flesh,
or depraved nature. In the words which introduce
this passage, he says, " For, if ye live after the flesh,
ye shall die ; but if ye, through the Spirit, do mortify
the deeds of the flesh, ye shall live." Verse 13. I have
no doubt but that the apostle has a particular view to
the spirit of grace, or the spirit of love, in its more

128 THE FIRST SIGN [Part III.

lively actings ; for it is perfect, or strong love only,
which so testifies, or so gives evidence that we are his
children, as to cast out fear, and to deliver us from the
spirit of bondage. The strong and lively exercises of
a spirit of child-like, evangelical, humble love to God,
give clear evidence of our relation to God as his chil-
dren. Possessing this spirit, the saint has no need of
numerous evidences, or a long train of reasoning upon
them. The union between his soul and God is so
strong and lively that all doubts are removed.

The apostle says the Spirit bears witness with our
spirits. By the term " our spirits" here, is meant our
consciences : " The spirit of man is the candle of the
Lord." Prov. 20 : 27. " For our rejoicing is this, the
testimony of our conscience." 2 Cor. 1 : 12. "Be-
loved, if our heart condemn us not, then have we con-
fidence toward God." 1 John, 3 : 21. When the Apos-
tle Paul mentions the Spirit of God as bearing witness
with our spirits, he is not to be understood as speaking
of two separate, independent witnesses. It is by the
latter that we receive the witness of the former : the
Spirit of God gives evidence, by infusing and shedding
abroad the love of God, the spirit of a child, in the
heart ; and our spirits, or consciences, receive and de-
clare this evidence.

Great mischief has arisen from the false and delusive
notion, that the witness of the Spirit is a kind of in-
ward suggestion, or declaration from God, assuring us
that we are beloved, pardoned, &c. ; and many souls, I
fear, have been eternally ruined by this delusion. I
have therefore insisted the longer on this head.

Sign 1 .1 OP GRACIOUS AFFECTIONS. 129

II. Another characteristic of gracious
affections is, that divine things are re-
garded as transcendently excellent and
amiable in their own nature ; and not on
account of any conceived relation they
bear to ourselves, or to our own interest.

I do not suppose, however, that ail relation to our
own interest is wholly excluded from any influence in
our gracious affections. Self-interest certainly has a
consequential influence in those affections which are
spiritual and holy, as I shall endeavor to show.

It was before observed, that the affection of love
is the fountain of all the other affections; and that
Christian love in particular is the foundation of all
gracious affections. Now the divine excellency and
glory of God, of the word of God, of the works of
God, tScc. constitute the primary reason why a true
saint loves these things, and not any supposed interest
that he has in them, or any benefit that he hopes to re-
ceive from them, or any such relation to his interest,
that self-love can properly be said to be the real foun-
dation of them.

Some persons say that all love arises from self-love,
and that it is impossible, in the nature of things, that
any man should love God, or any other being, except
as that affection springs from self-love. But this opi
nion arises, I suppose, from want of consideration. It
is argued, that " Whoever loves God, and in conse-
quence desires his glory, or the enjoyment of him, de-
sires these things in order to his own happiness." But

130 THE SECOND SIGN [ Part III.

how come these things to be so agreeable to us, that
we esteem it our highest happiness to glorify God, and
enjoy him ? Is not this the fruit of love ? A man must
first love God, or have his heart united to him, before
he will esteem the cause of God as his own, and be-
fore he will desire to glorify and enjoy God, as his
happiness.

That kind of affection to God, or to the Redeemer,
which properly arises from self-love, cannot be a truly
gracious and spiritual affection. This appears from
what has been said already ; for self-love is a principle
entirely natural, and as much in the hearts of devils as
in those of angels ; and therefore nothing that is the
mere result of it, can be supernatural and divine. Jesus
Christ very evidently speaks of this kind of love, as
what is not at all superior to the love of wicked men :
" If ye love them " that " love j^ou, what thank have
you ? for sinners also love those that love them." Luke,
6 : 32. The devil himself knew, that that mercenary
kind of respect to God which arises from benefits re-
ceived, or expected, is worthless in his sight : " Doth
Job," says he, " fear God for naught? Hast thou not
made an hedge about him and about his house?" &c.
Job, 1 : 9, 10. Nor would God have allowed the ob-
iection to be good, in case the accusation had been
well founded, by permitting that the matter should be
tried, and that Job should be so dealt with that it might
appear ultimately whether his respect to God was mer
cenary or not.

It is reasonable to suppose that the real foundation
of love to God, is that on account of which he is
lovely, or worthy to be loved. The nature of God is
infinitely excellent: it is infinite beauty and glory
But how can a man truly love God without loving him

Sign II.] OF GRACIOUS AFFECTIONS. 131

for that excellency which is the foundation of all that
is in any respect good or desirable in him? Those
whose affections to God are founded on mercenary
principles reverse the order of things; they regard
God only for the stream of divine goodness where it
reaches their own interests, and have no respect to
that infinite excellency of his nature wliich is the
fountain of all loveliness, and so the foundation of all
gracious affection.

Self-love may be the foundation of great affection
toward God, without our perceiving any thing of the
beauty and glory of the divine nature. Gratitude is
one of the natural affections of the soul of man, as
well as anger ; and there is a gratitude which arises
from self-love very much in the same way that anger
does. Anger is an affection excited against something
which crosses self-love : gratitude is an affection ex-
cited by something which gratifies self-love. There
may be gratitude without real love, as there may be
anger without real hatred. Parents may be angry
with their children, and at the same time have a strong
habitual love to them. Those wicked men to whom
Jesus Christ alludes in the sixth chapter of Luke were
possessed of the principle of gratitude: " Sinners also
love those that love them." He declares the same even
concerning the publicans, who were some of the most
carnal and profligate of men. Matt. 5 : 46. This is a
principle which even the brutes exercise : a dog will
love his master who is kind to him. We see, in num-
berless instances, that mere natural principles are suffi-
cient to excite gratitude in men for favors received,
and sometimes toward those against whom, at the
same time, they possess an habitual enmity. Saul
was several times greatly affected with gratitude to*

132 THE SECOND SIGN [Part III.

ward David for sparing his life, and yet he remained
an habitual enemy to him. And as men, from the
mere principles of nature, may be thus affected toward
men, so may they toward God. Nebuchadnezzar was
greatly affected by the goodness of God in restoring
him to his reason and his kingdom, though it is proba-
ble he was never divinely enlightened. As gratitude
is a natural principle, ingratitude is so much the more
vile and heinous, because it shows a dreadful preva-
lence of wickedness, overpowering the better princi-
ples of human nature. It is mentioned as proving the
extreme wickedness of some of the heathen, that they
W€re without natural affection. Rom. 1 : 31. But that
ingratitude, or the want of natural affection, shows a
high degree of depravity, does not prove that all gra-
titude and natural affection possess the nature of true
virtue, or saving grace.

(L) Self-love, through the exercise of a merely
natural gratitude^ i^^y? in different ways, be the
foundation of a kind of love to God. A certain de-
scription of love may arise from a false notion of God,
which represents him ' as though he were only good-
ness and mercy, or as though the exercises of his
goodness were necessary, and not free and sovereign.

(2.) Self-love may be the foundation of an affection
in men toward God through insensibility of their state,
and from their not knowing how dreadfully they have
provoked him to anger. Having no sense of the
heinousness of sin, and of its direct opposition to the
holy nature of God, they form an idea of such a god
as suits them, and feel a sort of love to him, when they
are far from loving the true God. Our affections may
be drawn toward God through self-love, by some re-
markable benefit received from him. This was the case

Sign II. j OF GRACIOUS AFFECTIONS. 133

with Nebuchadnezzar, and the children of Israel at the
Red Sea.

(3.) Very high affections toward God often arise in
some persons from a persuasion of his love io them.
After great distress, through the fear of hell, they sud-
denly obtain a notion, from some impression on their
"jnaginations, that God loves them, and has forgiven
their sins, and made them his children. This is the
first thing that causes their affections to flow toward
God ; and from this cause many of the attributes of
God may appear lovely to them. But God is amiable
in their view, only as they suppose he has forgiven
them — only as they imagine he loves them above most
persons in the world, and has engaged to exercise his
infinite wisdom and power in exalting them, and in
doing for them just what they would have him to do.
When they have fully adopted this persuasion, it is
easy for them to acknowledge God as being amiable
and glorious, and to admire and extol him. It is easy
for them to acknowledge Christ as an amiable person,
when they are firmly persuaded that he loves them far
beyond most of their neighbors ; that he loved them
from eternity, that he died for them, and that they
shall reign with him in everlasting glory. When this
is the case with carnal men, their very depravity will
make him seem lovely : pride itself will prejudice them
in favor of what theij call Christ. It is natural for
proud, selfish man to call that lovely which greatly
contributes to his interest and gratifies his pride.

And as these persons begin, so tliey proceed. Their
affections are raised from time to time ; but they are
primarily founded upon self-love, and a presumed in-
terest in the favor of God. Many professors have a
false notion of communion with God, as though it was
12

134 THE SECOND SIGN [Part III.

carried on by sudden impulses and impressions. Such
impulses they interpret as manifestations of the great
love of God to them, and as proofs of their distin-
guished eminence above others of mankind ; and thus
their false affections are often renewed. Whereas the
exercises of holy love arise in a different way. We
do not first know that God loves us, and then perceive
that he is lovely; but we first perceive that he is love-
ly— our hearts are first captivated by this view, and
hence arise the exercises of our love. Self-love has to
do with these affections by way of inference only.
False affections begin with self. In the true saint, the
excellency of God is the foundation of all the affections
which follow. On the contrary, the hypocrite places
himself as the foundation. Even his acknowledgments
of the glory of God depend on his regard to his own
interest.

Self-love may not only influence men, so as to cause
them to be affected by the kindness of God to them-
selves individually ; but also to themselves as parts of
the community. Self-love is sufficient to produce in
us a concern for the interest of the nation to which we
belong. The same natural principle may extend even
to mankind in general. We may be affected by the
blessings which mankind have received beyond the
fallen angels. From this principle we may be much
affected by the wonderful love of God to mankind in
giving his Son to die for sinners, the amazing love of
Christ in suffering so much, and the infinite glory
which awaits a countless multitude, of which we re-
gard ourselves as forming a part.

But these things do by no means imply that all
gratitude to God is a merely natural principle, and
that there is no such thing as spiritual gratitude. They

Sign II.] OF GRACIOUS AFFECTIONg. 135

imply no more, than that there is a gratitude which is
merely natural; and that when persons love God only,
or in the first place, for benefits received, their affec-
tion is merely the exercise of such a gratitude. There
is undoubtedly a holy gratitude, differing greatly from
all that natural men can possibly experience. It difffers
in the following respects :

Evangelical gratitude, or thankfulness to God for his
kindness to us, arises first of all from love to God for
what he is in himself; whereas natural gratitude has
no such foundation. Gracious affiection to God for
mercies received, always arises from a stock of love
already in the heart, and which has been derived from
a view of the divine excellency. The saint having seen
the glory of God, and his heart being captivated in con-
sequence, he is easily affected by every kindness re-
ceived. A man who has no love to another, may yet
be moved to gratitude by some extraordinary kindness,
as in the case of Saul toward David ; but this is not
like the gratitude which we experience toward an in-
timate friend for v/hom we had previously entertained
a very high esteem. Self-love is not, indeed, excluded
from gracious gratitude : the saints love God for his
kindness to them : " I love the Lord, because he hath
heard my voice and my supplications." Psalm 116 : 1.
But something else is included, and is in fact the foun-
dation of these affections.

In gracious gratitude we are affected by the good-
ness, and grace of God, not only as our own interest is
concerned, but as they form a part of the beauty and
glory of the divine nature. The wonderful and unpa-
ralleled grace of God, which is manifested in the work
of redemption, and shines forth in the face of Jesus
Christ, is infinitely glorious in itself, and appears so

136 THE SECOND SIGN [ Part III.

even to the angels : it is indeed a great part of the
moral beauty and perfection of the nature of God.
The grace of God would be glorious, whether it were
exercised toward 21s or not ; and the saint who is im-
pressed with holy gratitude views it in this light, and
admires it on this account ; though his interest in the
unmerited kindness of God serves the more to engage
his mind, to fix his attention, and to elevate his affec-
tions. Self-love acts as an handmaid, being subservient
to higher principles.

Some persons may perhaps be disposed to produce
tlie following passage, as opposing what has been said
above : " We love him because he first loved us."
1 John, 4 : 19. In answer to this I would observe,
that the apostle's design in these words is to magnify
the love of God to us from this circumstance, that he
loved us while we had no love to him ; as will be ma-
nifest to any one who compares this verse and the two
following with the 9th, 10th, and 11th verses.

(1.) The love of the saints to God, is the fruit of the
love of God to them, as it is the gift of that love :. God
gave to them a spirit of love to him, because he loved
them from eternity. And in this respect the love of
God to his elect is the foundation of their love to him,
as it is the foundation of their regeneration, and the
whole of their salvation.

(2.) The discoveries which God has made of his
wonderful love to men, by Jesus Christ, in the exercise
of that love and the work of redemption, are the chief
manifestations which God has made of his moral per-
fections, and therefore are a principal ground of
our love to him.

(.3.) The love of God to any particular person, ma
nifested in the work of conversion, is a striking exhi-

Sign II. j OF GRACIOUS AFFECTIONS. 137

bition of the moral perfections and glory of God, and
a proper occasion of exciting the love and lioly grati-
tude of that individual. That the saints, according to
this explanation, love God because he first loved them,
fully answers the design of the apostle's argument in
the passage quoted above ; so that no inference can be
drawn from hence against a spiritual and gracious love
arising in the first place from a view of the excellency
of divine things, and not from any conceived relation
they bear to our own interest.

And as it is with the love of the saints, so it is with
their joy and spiritual deliglit ; those affections are not
founded on any considerations of interest in divine
things. They primarily consist in the delight which
our minds derive from the contemplation of the divine
and lioly beauty which these things possess in them-
selves. This is indeed the main difference between the
joy of the hypocrite and the joy of the true saint. The
former rejoices in himself; self is the foundation of his
joy. The latter rejoices in God. The hypocrite is
pleased and delighted, in the first place, with his own
privileges, and the happiness to which he supposes he
has attained, or shall attain. The saints are pleased
and delighted, in the first place, with the amiable and
glorious nature of the things of God. This is the spring
of all their delights, and the source of all their plea-
sures. This delightful view of the glorious nature of
divine things, is the foundation of all the joy they ex-
perience afterward.

The real saint delights in Christ on account of his
peculiar excellency. The way of salvation through
him, is to the Christian a delightful way, because of its
admirable manifestation of the divine perfections. The
holy doctrines of tlie Gospel, by which Cod is exalted,
12*

138 THE SECOND SIGN [Part III.

and man abased, holiness promoted and honored, and
sin discouraged and disgraced, are glorious doctrines
in his view, prior to any conception of his personal in-
terest in them. The saints rejoice in their interest in
Christ; but this is not the first spring of their joy.
They first rejoice in God on account of his peculiar
excellencies, and then they rejoice in him on account
of what he is to them. They are in the first place
filled with love and admiration, from a view of the ex-
cellencies of Christ, of his grace, and the way of salva-
tion; and then they rejoice that this Savior, with all
the blessings of salvation, is theirs. That which is the
saint's superstructure, is the hypocrite's foundation.
When hypocrites hear the wonderful things of the
Gospel described, in a lively and eloquent manner,
they attend with a great deal of pleasure and joy ; but
if their joy is examined, it will prove to have no other
foundation than this — they regard these things as
theirs. They delight to hear of the distinguishing
love of Christ ; for pride and self-love induce them to
affect distinction. No wonder, if in this confidence of
the goodness of their state, they feel easy, and are
pleased with this doctrine in the highest degree. Their
joy is really a joy in themselves, and not in God.

The joy of hypocrites is a selfish joy, and hence it is,
that in their rejoicing they are accustomed to keep
their eye upon themselves. Having received what
they call spiritual discoveries, and possessing what
they denominate experience, their minds are thereby
fully occupied ; so that they are principally elevated,
not by the contemplation of the glory of God, or the
excellencies of Christ, but by their own feelings or ex-
perience. They are ready to exclaim. What admirable
experience is this I What a glorious discovery is this !

SigU II. I OF GRACIOUS AFFECTIONS. 139

And so they put their experience in the place of Christ,
and instead of feasting their souls with what is without
them, the refreshing blessings of the Gospel, their eyes
are turned from these things, or at least they view
them only with a kind of inferior interest. They de-
rive more comfort from their discoveries, than from
Christ discovered.

The affections of hypocrites are very often main-
tained in the same way. They are first much affected
by some impression or impulse on their imaginations,
which they take to be an immediate suggestion, or tes-
timony from God, with respect to his love to tham,
and their distinguished privileges : regarding this as a
great discovery, they are powerfully worked upon, and
hence arise high affections. And when their passions
are thus influenced, they feel a persuasion that God is
greatly pleased with their affections ; and this affects
them more, so that they are affected by their affections.
And thus their affections are raised higher and higher,
until they are filled with self-conceit, and a kind of
fierce zeal.

As are the thoughts of those persons, such also is
their conversation; for out of the abundance of the
heart the mouth speaketh. As they keep their atten-
tion fixed upon their experience and attainments, so
they talk much about themselves. The true saint, un-
der the influence of great spiritual affections, is ready,
from the fulness of his heart, to speak much of God,
his glorious perfections and works ; of the amiableness
of Christ, and the inestimable blessings of the Gospel ;
but hypocrites, under the influence of their high affec-
tions, talk more of the discovery than of what they dis-
cover ; they are fluent in talking about the wonderful
discoveries with which they are favored, are confident

140 THE SECOND SIGN [Part III.

of their interest in the love of God, and of their spiri-
tual and everlasting safety.

A real saint, enjoying evangelical discoveries of the
glory of God, is too much engaged with what he views
without himself, to stay at that time to view himself, or
his attainments. It would be a serious loss to him to
take his eye from the ravishing object of his contem-
plation, in order to survey his own experience ; he can-
not spend his time in thinking about the high attain-
ments he has made, or what a pleasing story he will
have to tell others. Nor does his pleasure at that time
arise chiefly from the consideration of the safety of his
state, or any thing else he has in view respecting his
own qualifications or circumstances ; but from the di-
vine beauty of that object which so powerfully engages
his attention.

As the love and joy of hypocrites arise from self-
love, so do their other affections: their sorrow for sin,
their humiliations and submission, their religious de-
sires and zeal. It is easy for nature, corrupt as it is,
under the notion of our being amongst the highest
favorites of heaven, to love an imaginary god, who is
suited to our depraved dispositions ; to submit to him,
and to be zealous for his honor. The high affections
of many professors are wholly built on the supposi-
tion of their being eminent saints. If the elevated
opinion which they entertain of themselves was re-
noved — if they saw but a little of the sinfulness and
/ileness of their hearts, their high affections would
soon be destroyed. But as for truly gracious affec-
tions, they are founded upon a clear view of the per-
fections of God ; and therefore a discovery of our-
selves— of our own deformity, and the meanness of
our experience — will not destroy, but rather purify
and heighten them.

Sign III.] OF GRACIOUS AFFECTIONS. 141

III. Truly gracious affections are
founded on a love of divine things, for
their incrral beauty or holiness.

It may be observed, that the word moral is not to
be understood here according to the common accep-
tation of the term, referring merely to an outward
conformity to the moral law, and especially to the
duties of the second table, or to those apparent virtues
which proceed wholly from natural principles. The
moral exceUency of an intelligent being is seated in
(he heart or will: it is holiness of disposition. He
whose will is truly right, is morally good oi excellent.
The holiness of God is the same as the moral excel-
lency of the divine nature, comprehending all his
moral perfections. Holiness in man is but the image
of God.

From hence it may be easily understood what I
mean when I say that a love to divine things, for their
moral excellency, is the spring of all holy affections.
It has been already shown, under the former head,
that divine things are the object of all holy affections,
on account of their transcendant excellency. I now
proceed further, and say, that that kind of excellency
of divine things which is the spring of all holy affec-
tions, is their moral excellency, or their holiness.
Holy persons, in the exercise of holy affections, love
divine things primarily for their holiness. They love
God, in the first place, on account of his holiness,
or moral perfections. Not that the saints, in the ex-
ercise of gracious affections, love God only on account
of his holiness: all his attributes are amiable and glo-
rious in their view. His holiness, however, is the priu-

142 THE THIRD SIGN [Part III

cipal and leading object of their regard. Here it is
that true love to God begins, lliis is the most essen-
tial and distinguishing circumstance belonging to a
hcly affection for God. Love to him on account of
his moral perfections, necessarily produces dehght in
aU his attributes. His moral perfections cannot exist
without his natural perfections ; for infinite holiness
supposes infinite wisdom, and every attribute of God
implies the existence of all the rest.

Moral excellency or holiness constitutes the real
loveliness of all intelligent beings. Herein consists
the loveliness of the angels, without which, with all
their natural perfections, they would have no more
loveliness than devils. Natural qualifications are either
valuable or otherwise, according as they are, or are
not joined with moral excellencies. Without holiness,
power and knowledge do not render any being more
lovely, but rather more hateful ; though they render
him more lovely when joined with holiness. Thus
the elect angels are the more glorious for their power
and knowledge, because these natural perfections are
sanctified by moral qualities and dispositions. The
holiness of an intelligent creature is the glory of ail
his natural perfections. Holiness is in a peculiar man-
ner the glory of the divine nature. This sheds a love-
liness on all his other attributes. It is the glory of
the wisdom of God, that it is a holy wisdom opposed
to a wicked subtlety, or crafty deceit.

Hence it is that a view of the loveliness of God must
begin here. No other attribute is truly lovely without
this, and where this exists every other attribute cannot
but be lovely ; and therefore it is impossible that other
attributes should appear loveiy until this is seen ; nor
can any perfection of the divine nature be loved with

SigU III.] OF GRACIOUS AFFECTIONS. 143

true affection until this is loved. If the real loveliness
of the divine perfections arises ft'om the loveliness of
the divine holiness, then real love to the other perfec-
tions of God must arise from love to his holiness.
Those who do not perceive the glory of this attribute,
cannot perceive the glory of his mercy and grace ;
though they may be affected by them, and love them,
as they have respect to their own interest ; for these
attributes are no part of the excellency of the divine
nature, any further than as they stand connected with
his holiness, or as they form a part of his moral per-
fections.

As the loveliness of the divine nature primarily con-
sists in the holiness of that nature, so does the beauty
of all divine things consist in their holiness. The saints
are lovely, because they are saints, or holy ones. The
moral image of God in them constitutes their beauty
and holiness. The Christian religion i? excellent, be-
cause, above all other reliiTions, it is a holy religion.
The word of God is exceiieni, because it is a holy
word. " The judgments of the Lord are true and
righteous altogether; more to be desired are they than
gold, yea, than much fine gold; sweeter also than
honey, and the honey-comb." Psalm 19 : 9, 10. The
Lord Jesus is infinitely amiable — the chief among
ten thousands, and altogether lovely; because he is
the Holy One of God. Acts, 3 : 14. All the gracious
beauties of his human nature — his meekness — his pa-
tience— his love to God and to man — his condescension
to the mean and vile — his compassion to the miserable,
are included in his holiness. And the glory of his
divine nature, of which the loveliness of his human
nature is the image and reflection, also primarily con-
sists in his holiness. The Gospel is glorious, because

144 THE THIRD SIGN [Part IIL

It is a holy Gospel, and a bright emanation of the holy
attributes of God. The doctrines of the Gospel are
glorious, because they are holy doctrines, or doctrines
according to godliness. The way of salvation is glo
rious, because it is a holy way. Heaven is glorious,
because it is the Holy City, the Holy Jerusalem. Rev.
21 : 2, 10. It is therefore primarily on account of this
kmd of excellency that the saints love all these things.
' In considering the first distinguishing characteristic
of gracious affections, I observed that there is commu-
nicated to those who are regenerated, a new spiritual
taste, different in the whole of its nature from any for-
mer sensation of the mind ; and that something is
perceived in spiritual and divine things by a real saint,
in the exercise of this new taste, as entirely different
from any thing that is perceived in them by natural
men, as the taste of honey is different from the idea
of it obtained through the medium of sight or feeling.
Now, the beauty of holiness is that, in spiritual and
divine things, which is perceived by this spiritual
^ense. The Scriptures often represent the beauty of
holiness as the chief object of a gracious tasie : " I
have meat to eat," said Jesus Christ, " that ye know
not of— my meat is to do the will of him that sent me,
and to finish his work." John, 4 : 32, 34. I know of
no part of the Holy Scriptures in which the nature
and evidence of true godliness are delineated with so
much clearness as in the 119th Psalm. The Psalmist
declai'es his design at the commencement of the psalm,
and keeps that design in view all along to the end.
The law of God, that grand expression of the holiness
of the divine nature, is every where represented as
the food and entertainment — the great object of the
love and rejoicing of the gracious soul.

Sign III.] OF GRACIOUS AFFECTIONS. 145

A holy love has a holy object. The holiness of love
is the love of that which is holy on account of its ho-
liness; so that the holiness of the object is the quality
on which it fixes and terminates. A holy nature must
love that in divine things chiefly which is most agree-
able to itself; and that in divine things, which above
all others is agreeable to a holy nature, is holiness.

Again ; a holy nature undoubtedly loves holy things
on account of that for which sinful nature hates them;
and that ior which sinful nature hates them is their
holiness. It is for this that the carnal mind is enmity
against God, against the law of God, and against the
people of God. Now it is accurate arguing to argue
from opposites, that is, from opposite causes to oppo-
site effects ; from opposite natures to opposite tenden-
cies. Holiness is directly opposite to wickedness, and
therefore, as it is the nature of wickedness to hate and
oppose holiness, so it must be the nature of holiness
to love and delight in holiness.

In heaven, where its true tendency is best ascertam-
ed, the holiness of divine things is what principally
attracts the holy nature of the paints and angels. This
is the divine beauty which chiefly engages the atten-
tion, admiration, and the praises of the Serapliim:
" And one cried unto another, and said, Holy, holy,
holy is the Lord of Hosts, the whole earth is full of
his glory." Isaiah, 6:3. " They rest not day and
night, saying. Holy, holy, holy. Lord God Almighty,
which was, and is, and is to come." Rev. 4 : 8. The
glorified saints are engaged in the same way. " Who
shall not fear thee, O Lord, and glorify thy name? for
thou only art holy." Rev. 15 : 4.

The Scriptures represent the saints on earth as ador-
ing God chiefly on this account. When they praise
E 13

146 THE THIRD SIGN [Part 111

God for his power, his holiness also engages their
attention : " 0 sing unto the Lord a new song, for he
hath done marvellous things; his right hand and his
Iwly arm" have "gotten him the victory." Psalm
98 : 1. When they praise him for his justice and ter-
rible majesty, they likewise have respect to his holi-
ness: " Let them praise thy great and terrible name,
for it is HOLY." Psalm 99 : 3. See also verses 5, 9.
When they praise God for his mercy and faithfulness,
ihey celebrate his holiness : " Light is sown for the
righteous, and gladness for the upright in heart. Re-
joice in the Lord, ye righteous, and give thanks at the
remembrance of his holiness." Psalm 97 : 11, 12.

By this circumstance therefore professors may try
their affections, particularly their love and joy. Va-
rious kinds of creatures manifest the difference of their
natures by choosing different things as their chief good,
one delighting in what another abhors. Such a differ-
ence is there between real saints and unregenerate
men. Natural men have no love for the excellenc)'- of
holy things, at least not on account of their holiness:
they have no taste for that kind of good, and may
therefore be said not to know it. The saints, by the
grace and power of God, have it discovered to them ;
they have that spiritual perception communicated to
Ihem by which they perceive it; and it is this that
captivates their hearts and fills them with delight. By
this we may examme our love to God. Does it arise
from a supreme delight in this kind of beauty without
being primarily excited by our imagined interest in
spiritual blessings ? There are often high affections,
with great apparent love and joy, which have nothing
of this holy relish belonging to them.

From what has been said it appears, that our having

Sign III.] OF GRACIOUS AFFECTIONS. 14"^

a clear sense of the natural perfections of God, even
if we are greatly aflected by them, or liaving any other
view of God than that which arises from a perception
of his moral perfections, is no certain evidence of grace.
In particular we may have a sense of the greatness and
majesty of God, for these are only natural perfections,
and yet be entirely blind to the beauty of his moral
perfections.

It has been shown already, in what was said upon
the first distinguishing mark of gracious affections,
that that which is spiritual is entirely different in its
nature from all that any unregenerate man can possi-
bly experience. But those who are without grace
may possess a clear view, and a very affecting sense
of the majesty and power of God; for this is what
the devils possess, though they have lost the spiritual
knowledge of God, consisting in a sense of the excel-
lency of his moral perfections. They are without any
sense of that kind of beauty, yet they have a clear know-
ledge of the natural glory of God. They behold this,
are affected by it, and therefore tremble before him. At
the day of judgment all intelligent creatures shall be-
hold this glory of God, When Christ shall come in
the glory of his Father, and every eye shall see hint,'
he will manifest his infinite majesty to every one in
the clearest and most striking manner. Then the
wicked shall call to the mountains to fall on them, and
hide them from the face of him that sitteth upon the
throne. The enemies of God shall behold his glory,
and live in a clear and affecting view of it in hell for
ever. He hath declared his immutable purpose as to
this subject, in so often annexing these words to the
threatenings he denounces against the wicked : " And
they shall know that I am the Lord." Wicked men

148 THE THIRD SIGN [Part III.

and devils will have a deep sense of every thing that
belongs to the glory of God, except the beauty of his
moral perfections. They will have a deep sense of
every thing belonging to his moral perfections except
their beauty and amiableness. They will know and
acknowledge that he is perfectly just and righteous ;
that he is of purer eyes than to behold moral evil with
approbation, and that he cannot look upon iniquity but
with the greatest abhorrence. Nebuchadnezzar had a
very affecting view of the infinite greatness and ma-
jesty of God ; of his supreme and absolute dominion;
of his mighty and irresistible power; and was con-
vinced that he, and all the inhabitants of the earth,
were as nothing before him. He had likewise a clear
conviction of the justice of God, and a most affecting
view of his great goodness. Daniel, 4 : 1, 2, 3, 34, 35,
37. And the sense that Darius had of the perfections
of God seems to have been similar to his. Daniel,
6 : 25, &c. But the saints and angels behold the glory
of God, as that glory results from his holiness; and it
is this sight only that will humble the hearts of men,
draw them to God, and effectually change them. A
sight of the majesty and greatness of God may over-
power the mind ; but if the moral beauty of God is
hid, the enmity of the heart will remain in its full
strength ; no love will be enkindled, the will will re-
main inclined to evil ; whereas the first glimpse of the
moral and spiritual glory of God shining into the
heart will produce holiness of disposition, as it were
with omnipotent power and absolute certainty.

Sign IV.J OP GRACIOUS AFFECTIONS. 149

IV. In the production of gracious af-
fections our minds are so enlightenei
that we obtain proper and spiritual views
of divine things.

Holy affections are not heat without light, but inva-
riably arise from some information conveyed to tlie
understanding. The child of God is graciously affect-
ed, because he sees and understands something more
of divine things than he did before : something more
of God— of Christ— and of the glorious things exhi-
bited in the Gospel : " Every one that loveth is born
of God and knoweth God." 1 John, 4:7. "1 pray
that your love may abound yet more and more in
knowledge, and in all judgment." Phil. 1:9. " They
have a zeal of God, but not according to knowledge."
Rom. 10:2. " Put on the new man, which is renewed
in knowledge." Col. 3 : 10. " It is written in the pro-
phets, And they shall be all taught of God. Every
man therefore that hath heard, and learned of the
Father, comelh unto me." John, 6 : 45. Knowledge,
through the influence of the Holy Spirit, softens the
heart, elevates the affections, end so opens the way
into the kingdom of heaven.

There are seeming religious affections which do not
arise from light in the understanding; and these affec-
tions, let them be ever so strong, are not spiritual. Such
is the nature of man that he cannot be affected but by
sometliingof whicli he conceives an idea. But in many
persons those conceptions by which tliey are affected
have nothing in them of the nature of knowledge or in-
formation. For instance, when a person is affected by
a lively idea suddenly excited in his mind, of a very
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150 THE FOURTH SIGN f Part III

beautiful countenance, a vivid light, or some other ex-
traordinary appearance, there is something conceived
by the mind, but there is nothing of the nature of in-
struction. Persons do not become wiser by such con-
ceptions, or know more about God, or a Mediator
between God and man, or the way of salvation by
Jesus Christ, or any thing contained in the doctrines
of the Gospel.

Truly spiritual and gracious affections arise from
the understanding being enlightened as to what is
taught respecting God and Jesus Christ ; so that we
clearly discover the glorious nature of God, and obtain
new views of Christ in his fullness and divine excel-
lencies. Those things which relate to the way of sal-
vation by Jesus Christ, are presented to our minds
with a new aspect, in consequence of which we now
understand those holy and divine doctrines which be-
fore were foolishness to us. Such light communicated
to the understanding is entirely different from lively
conceptions of shapes and colors, of brightness and
glory, or of voices and sounds. If all gracious affec-
tions arise from light in the understanding, those
which are produced by mere impressions on the ima-
gination are not gracious. Hence it also appears, that
affections arising from texts of Scripture impressed on
the mind are delusive, when no information is com-
municated by them to the understanding, and when
the manner of their coming to the mind, rather than
any thing taught by them, is the ground of those
affections. When Christ makes his word the means
of gracious affections, it is by opening the Scriptures
to our understandings. "Did not our hearts burn
within us," exclaimed the disciples, "while he talked
with us by the way, and while he opened to us the

Sign IV.] OF GRACIOUS AFFECTIONS. 151

Scriptures ?" Luke, 24 : 32. It appears also that reli-
gious affections which are occasioned by a text of
Scripture coming to our minds, must be delusive when
those affections are founded on sometliing supposed
to be taught by it, but which in fact is not, nor in any
other part of Scripture, because such imagined in-
struction is nothing but a mistake and misapprehen-
sion. As, for instance, when persons suppose that
they are expressly taught by some passage of Scrip-
ture thus coming to their minds, that they in particular
are beloved of God, or that their sins in particular are
forgiven, this is a mistake or misappreliension : the
Scriptures no where refer directly to the individual
persons who are beloved of God, and whose sins are
pardoned ; they only describe the character which is
the object of the divine approbation, and therefore our
interest in his favor i« not to be ascertained from Scrip-
ture in any other way than as we possess such a
character. Things are not to be learnt from the Scrip-
tures, but as they are taught in the Scriptures.

In these instances, as well as in some others which
might be mentioned, ardent affections arise from igno-
rance, rather than from knowledge. Some persons,
when they enjoy freedom in prayer, believe that God
is with them, without examining the cause of that free-
dom ; and this persuasion elevates, and consequently in •
creases their affections. There are many other sources
from whence this freedom may rise, beside the spiritual
presence of God. Some persons are much affected by
striking thoughts which come into their minds about
Scripture, and wliich they call the teaching of the
Spirit of God. They frequently ascribe the workings
of their own minds to the special and immediate in-
fluence of the Holy Spirit. There are instances in which

152 THE FOURTH SIGN [Part III.

it seems evident that the primary source of affection
is some bodily sensation. The animal spirits, probably
sometimes by satanic influence, are suddenly and un-
accountably put into a very agreeable motion, so thai
a pleasant sensation is experienced. The mind is ex-
hilarated, and the soul, through the laws of union
between it and the body, feels pleasure. Hence from
ignorance it is concluded that this proceeds from the
Holy Spirit.

And even though our religious affections do arise
from some light in the understanding, those affections
are not gracious unless the light which is the cause of
them is spiritual. Aflfections may be excited by that
knowledge of divine things which is obtained by mere
human teaching, and the common improvement of
the mental powers. Wc may be affected by the know-
ledge of the things of religion as some persons have
been by discoveries in mathematics and natural phi-
losophy. Religious affections may be excited by com-
mon illuminations of the Spirit of God, as in the case
of some persons of v/hom we read in Scripture, who,
it is said, were once enlightened.

The Scriptures teach us nothing more clearly than
that there is a spiritual, supernatural knowledge of
divine things peculiar to the saints. It is certainly a
kind of knowledge, or perception of divine things, of
which natural men are destitute, which is spoken of in
the following passages: "But the natural man re-
ceiveth not the things of the Spirit of God, for they
are foolislmess unto him ; neither can he know them,
because they are spiritually discerned." 1 Cor. 2 : 14.
See also to the same purpose, 1 John, 3 : 6; 3 John, 11 ;
John, 6 : 45 ; 14 : 19 ; 17 : 3. " No man kiioweth the
Son, but the Father j neither knoweth any man the

Sign IV.] OF GRACIOUS AFFECTIONS- 153

Father," but " the Son, and he to whomsoever the
Son will reveal him." Matt. 11 : 27.

From hence we may infer wherein spiritual know-
ledge consists ; for if there is in the saints a kind of
perception in its nature quite different from all that
natural men can possess ; it must, of course, consist
in certain ideas, or sensations of mind, different from
every thing that natural men experience ; and this is
the same thing as saying that it consists in the sensa-
tions of a new spiritual principle.

The apostle clearly asserts, that the chief thing dis-
covered by spiritual light, and which is therefore the
subject of spiritual knowledge, is the glory of divine
things : " But if our Gospel be hid, it is hid to them
that are lost; in whom the god of this world hath
blinded the minds of them that believe not, lest the
light of the glorious Gospel of Christ, who is the
image of God, should shine unto them. For God,
who commanded the light to shine out of darkness,
hath shined in our hearts, to give the light of the
knowledge of the glory of God, in the face of .Tesus
Christ." 2 Cor. 4 : 3, 4, 6. " But we all with open face,
beholding as in a glass the glory of the Lord, are
changed into the same image, from glory to glory,
even ashy the Spirit of the Lord ;" 3 : 18. The Scrip-
tures often give us a summary of true religion, as con-
sisting in the love of divine things ; and therefore that
knowledge which is the foundation of true religion
must be the perception of the loveliness of divine
things. It is evident that there is nothing belonging
to divine things beside their moral excellency, and the
properties and qualities resultinc^ from thence, but
what natural men and devils can perceive, and will
clearly and fully perceive to all eternity.

154 THE FOURTH SIGN | Part III.

From what lias been said, we necessarily come to
this conclusion: that a spiritual understanding consists
in a sense of the heart of the holiness or moral perfec-
tion of divine things, together with all that discern-
ment and knowledge of the things of religion which
depends upon and flows from such a sense.

It is not speculation merely, that is concerned in this
kind of knowledge; nor can we draw a clear distinc-
tion between the two faculties of understanding and
will, as acting in this matter. When the mind is sen-
sible of the beauty and amiableness of any object, there
is invariably a delight in the idea of that object; and
this delight is a sense of the heart, or an impression of
which the soul is the subject, as endowed with percep-
tion, inchnation, and will.

We should distinguish between a mere speculative
knowledge and that knowledge in the possession of
which the mind not only speculates, bwi feels and re-
lishes. That kind of knowledge by which we receive
the impression of loveliness or hatefulness, is not ex-
actly the same kind of knowledge as that by which
we perceive the nature of a square or a triangle. The
one is mere speculative knowledge, the other a know-
ledge connected with the affections, in wliich some-
thing more than mere intellect is concerned — some-
thing that not only beholds, but has inclination, and is
pleased or displeased.

The apostle evidently makes a distinction between
merely speculative, and spiritual knowledge in religion.
The former is. called " the form of knowledge.'' Rom.
2 : 20. The latter is often represented under the idea of
relishing or tasting: "Now thanks be unto God," who
" always causeth us to triumph in Christ Jesus, and
maketh manifest the savor of his knowledge in every

Sign IV.] OV GRACIOUS AFFECTIONS. 155

place." 2 Cor. 2 : 14. " As new born babes desire the
sincere milk of the word, that ye may grow thereby;
if so be" that " ye have tasted that the Lord is gra-
cious." 1 Peter, 2 : 2, 3.

Spiritual knowledge primarily consists in this sense
or taste of the moral beauty of divine things; so that
no knowledge can be called spiritual any further than
as it arises from this source, and partakes of it. But,
in the second place, it includes all that discernment or
knowledge of the things of religion which flows from
such a sense.

When the beauty and loveliness of divine things are
manifested to the soul, a new world is presented to its
view. The glory of all the perfections of God, and of
every thing belonging to the divine Being, is exhibited.
Through this perception of the moral beauty of divine
things, the sufficiency of Christ as a Mediator is dis-
covered ; for it is only by discerning the beauty of the
moral perfections of Christ, that we perceive the suffi-
ciency of his atonement as a Mediator.

It is by this means that we obtain a clear view of
the fitness of the way of salvation to deliver us from
sin and hell, and to bring us to a state of everlasting
happiness in a way perfectly agreeing with the moral
perfections of God. It is thus that we discover the
excellency of the word of God. Take away all the
moral beauty of the Scriptures, and the Bible is left a
dead letter. By viewing the moral beauty of divine
things we perceive the true foundation of our obliga-
tions, the amiableness of religious duties, and the
worthiness of God to be submitted to, esteemed, ho-
nored and served according to his requirements. By
this also is perceived the evil of sin; for he who has
a clear perception of the beauty of holiness, must ne-

166 THE FODRTH SIGN [Part III.

cessarily perceive the hatefulness of sin. By this we
likewise form an idea of the glory of heaven, consist-
ing in the happiness that arises from perfect holiness.
He who perceives the beauty of holiness, or real moral
good, perceives the most important object in the world;
for unless this is perceived, nothing is perceived worth
our attention. Unless this is understood, nothing is
understood that is worth the exercise of our under-
standings. This is the beauty of the Godhead. He in
effect knows nothing who knows not this. Well, there-
fore, may the Scriptures represent those who are des-
titute of that spiritual perception, by which the beauty
of hoUness is perceived, as totally blind : and well may
regeneration, in which this divine perception is com-
municated to the soul by its Creator, be represented as
opening the eyes of the blind. For if what has been
said is considered, it will be manifest, that when a per-
son has this perception and knowledge given him, he
will view nothing as he did before ; though before he-
knew all things after the flesh, yet henceforth he wil
know them so no more; he is become a new creature
old things are passed away, behold all things are be-
come new. 2 Cor. 5 : 16, 17.

And besides what has already been mentioned, a]
true experimental knowledge of religion arises from
this perception of spiritual beauty. He who perceive
not the beauty of holiness, is destitute of all holy com
fort and delight— all the consoling influences of th-^
Spirit of God.

Hence it is evident that implanting this spiritual an
holy perception produces a great change ; and were -
not for the very imperfect degree in which this perce|
lion is in general communicated at first, the chane
would be much greater, and more remarkable than f

Sign IV.] OF GRACIOUS AFFECTIONS. 157

a man, born blind, should all at once, and in the clear
light of the sun, have the sense of seeing imparted
unto him.

This is that knowledge of divine things from whence
all truly gracious affections proceed; and by which,
therefore, all religious affections are to be tried. Those
affections which arise wholly from any other know-
ledge, or result from any other perception, or state of
mind, are delusive.

From what has been said, the difference between
that light which is sometimes possessed by natural
men, and that saving instruction which is communi-
cated to the saints, may be easily ascertained. The lat-
ter consists in beholding the moral excellency^ and Iwly
beauty of divine things: the former in that knowledge
of them which may be obtained by the ordinary ex-
ercise of our faculties. In those convictions of con-
science, of which natural men are often the subjects,
the Spirit of God communicates no knowledge of the
moral beauty of divine things ; but only assists the mind
to a clearer view of the guilt of sin, and its certain cou^
nection with the evil of suffering ; and to a clearer view
of the natural perfections of God, consisting not so
much in his holy and glorious beauty, as in his awful
and terrible greatness. A clear sight of this will fully
awaken the conscience of wicked men at the day of
judgment, without any spiritual light. It is a less de-
cree of this, which, without spiritual light, awakens
the consciences of natural men now. In those com-
mon illuminations, the mind is only assisted to a clearer
perception of the natural good existing in divine things.
Thus the minds of unregenerate men are sometimes
elevated by considering the happiness and glory of
heaven. There are many things revealed in the Gospel
E U

158 THE FOURTH SIGN [PaiTt III.

respecting God and the way of salvation which suit
the principle of self-love. For instance, in the good-
ness of God, and in the wonderful love of Christ to
sinners, there is a natural good, which all men love as
they love themselves, as well as a spiritual and holy
beauty, which is perceived only by the regenerate.
There are many things belonging to the word of God,
as delivered to us in the Gospel, which may induce
natural men to receive it with joy. All the hatred of
unregenerate men to sin, is as much from a principle
of nature as their hatred to a serpent or a tiger ; and
all their love of Christian virtue, is from no higher a
principle than that which renders silver and gold ami-
able in the estimation of an avaricious merchant.

From what has been said of the nature of spiritual
knowledge, it appears, that it does not consist in any
new doctrinal views, or in having suggested to the
mind any new proposition not before read or heard
of; for it is evident that such suggestions are entirely
different from giving to the mind a new taste or relish.
It IS also evident, that spiritual knowledge does not
consist in any new doctrinal explanation of any part
of the Scriptures ; for still, this is but doctrinal know-
ledge, or the knowledge of propositions. The doctrinal
explanation of any part of Scripture is only giving us
to understand what are the propositions contained or
taught in that part of Scripture.

Hence it appears likewise, that a spiritual knowledge
of Scripture does not consist in understanding the
mystical meaning of its parables, types and allegories ;
for this is only doctrinal knowledge. It is possible
that a person may know how to interpret all the types,
parables and allegories in the Bible, and not have one
beam of spiritual light in his mind, being destitute of

Sign IV.J OF GRACIOUS AFFECTIONS. 159

that perception of the holy beauty of divine things
which has been spoken of. It is clear from what the
apostle says, that we may understand all such myste-
ries, and have no saving grace : " And though I have
the gift of prophecy, and understand all mysteries, and
all knowledge, and have not charity, it profiteth me
nothing." 1 Cor. 13 : 2. Those persons, therefore, are
much mistaken, who are exalted with an opinion of
their spiritual attainments, merely from notions which
come into their minds respecting the mystical mean-
ing of certain passages of Scripture, as though this was
a spiritual knowledge of those passages, immediately
given them by the Spirit of God.

To understand the Scriptures spiritually, is to un-
derstand them properly, and not to attach to them a
new meaning. AVhen the mind is spiritually enlight-
ened, so as properly to understand the Scriptures, it is
enabled to see that in them which before was not seen,
merely in consequence of mental blindness. Now if it
is merely in consequence of mental blindness that we
do not perceive the true meaning of Scripture, it is
evident that our being enlightened does not give a new
meaning to that Scripture. It is no blindness not to
see a meaning which does not exist. " Open thou
mine eyes," says the Psalmist, " that I may behold
wondrous things out of thy law." Psalm 119 : 18. The
reason why the wondrous things of the word of God
are not beheld by us, is, that our eyes are not opened.
Now this would not be the case, if the true meaning
of Scripture was not the same, whether we perceive it
or not; or if a new meaning was added by the manner
in which particular passages are suggested to the mind.
Attaching a new meaning to Scripture, is the same
thing as making new Scriptures : it is properly adding

16Q THE FOURTH SIGN [Part III.

to the word, and this is threatened with a most awful
curse. To understand the Scriptures spiritually, is to
have the mind enlightened to behold the spiritual ex-
cellency of the glorious things contained in them, and
which were always contained in them — it is to behold
the amiable manifestations of the divine perfections,
the excellency and sufRciency of Christ, the suitable-
ness of the way of salvation, the spiritual glory of the
precepts and promises of the Bible, &c.

The leadings of the Holy Spirit consist in two
things — in giving us instruction as to our duty, and in
disposing us to comply with that instruction. But so
far as the gracious leadings of the Spirit of God relate
merely to instruction, they consist in giving a spiritual
and discriminating taste as to real moral beauty. I
have already shown the nature of spiritual knowledge.
When an aiuiable and holy action is suggested to the
mind of a gracious person, that person, if in the lively
exercise of his spiritual taste, at once perceives a beau-
ty in that action, and his conduct is influenced accord-
ingly. On the contrary, if an unv/orthy, unholy action
is suggested, he perceives nothing but deformity, and
is immediately displeased with it. This holy taste
leads him justly to estimate what, in a moral view, is
truly lovely, as naturally as a healthy appetite suggests
the idea of its proper food. Thus a regenerate person
is led by the Spirit, as he is directed by his holy taste
or disposition ; whereby, in the lively exercise of grace,
he easily distinguishes good from evil ; and in most
cases, knows at once what is a suitable behavior to-
ward God and toward man. He needs no particular
deduction to influence his conduct, nor any other argu-
ment than what the beauty which is perceived, and
the goodness which is tasted, suggest. Jesus Christ

Sign IV.] OF GRACIOUS AFFECTIONS. 161

blames the Pharisees because they did not. even of
their own selves, without miracles, judge what was
right. The Apostle Paul evidently has respect to this
way of judging of spiritual beauty, when he says, " Be
ye transformed by the renewing of your mind, that ye
may prove what is that good and acceptable and per-
fect will of God." Rom. 12 : 2.

A holy disposition and spiritual taste, when grace is
strong and lively, will enable a person to determine
what actions are right and becoming in a Christian,
not only more speedily, but far more correctly, than
the greatest abilities without them. The tendency of
a stone, let fall from a height, shows the way to the
centre cf the earth more accurately, and in far less
time, than the ablest mathematician could demonstrate
it in any other way. So likewise will a spirit of love
to God, and a heavenly disposition, guide us in our
behavior.

It is an exceedingly difficult thing for a wicked man
to demean himself like a real Christian. " When he
that is a fool walketh by the way, his wisdom faileth
him, and he saith to every one that he is a fool." Eccl.
10 : 3. " The tongue of the wise useth knowledge
aright, but the mouth of fools poureth out foolishness."
Prov. 15 : 2.

The saints in thus judging of actions by a spiritual
taste, have not always a particular reference to the ex-
press rules of the word of God, though their taste itself
is in general subject to those rules. A spiritual taste
very much assists the mind in its reasonings on the
word of God, as it removes prejudice ; and through the
harmony subsisting between the disposition of a real
Christian, and the doctrines and precepts of the sacred
writings, its meaning, in general, is easily ascertained.
E 14*

162 THE FOURTH SIGN [Part III.

This disposition naturally tends to bring texts of Scrip-
ture to our minds, just as a particular state of appetite
frequently brings particular kinds of meat and drink
to mind, such as are agreeable to that slate.

What has been said of the nature of spiritual know-
ledge, as consisting chiefly and most essentially in a
divine supernatural principle, or holy disposition, not
only shows that there is no such knowledge in this
supposed leading of the Spirit; but also exhibits the
difference between spiritual knowledge and all kinds
of enthusiasm, all imaginary sights of God, and Christ,
and heaven ; all supposed testimonies of the love of God
by immediate, inward suggestion ; and all applications
of the words of Scri{)ture, as though they were now
spoken immediately by God to particular persons.

In general, false experience raises the affections to a
great height. A chief part of the false religion which
has appeared in the world, in different ages, has con-
sisted in such discoveries as these, and in the affections
which have arisen from them. It was so with the Py-
thagoreans, and many other ancient heathens, who had
strange raptures, and pretended to immediate revela-
tions from heaven; with the Essenes, an ancient sect
among the Jews; and with many of the Gnostics, the
Montanists, and other sects of heretics, in the primi-
tive ages of t)ie Christian church. The Monks, An-
chorites, and Recluses, who formerly abounded in the
church of Rome, pretended to immediate converse
with God, and Christ, and angels. Various sects of
enthusiasts, who swarmed in the world immediately
after the reformation, pretended to high experiences
and great spirituality. So also did those in Eng-
land in the days of Oliver Cromwell, the adherents
of Mrs. Hutchinson in New-England, and the lata

Sign IV.] OF GRACIOUS AFFECTIONS. 163

French prophets and their followers. And in these
things also, the religion of the various kinds of enthu-
siasts of the present day seems to consist. It is chiefly
by such a religion as this that Satan transforms him-
self into an angel of light, and that he has produced
confusion in many of the happiest revivals of religion
since the foundation of the Christian church. When
the Spirit of God is poured out in a more abundant man-
ner, the old serpent, as soon as possible, introduces this
false religion, and mingles it with the true. The per-
nicious consequences of this are not easily imagined
until we behold its baneful effects and the dreadful de-
solations produced by it. Ministers should therefore
maintain a strict guard against this kind of delusion,
especially at a time of great awakening ; for many per-
sons, particularly among the common people, are easily
seduced by such things as have a show of extraordinary
religion.

If persons keep no guard at those avenues by which
Satan has access to the soul, he is likely to be a fre-
quent guest ; especially if, instead of guarding against
him, they expose themselves to his attacks, and invite
him by cherishing counterfeit illuminations and graces,
inward whispers, immediate suggestions, and other im-
pressions on the imagination. There are many persons
who, deluded by such impressions, seek after them,
and have a continued succession of them, especially
when their pride and vanity have most occasion for
thein, in order to make a fair appearance amongst pro-
fessors.

I do not assert, however, that no affections are spiri-
tual which are attended by something imaginary.
When our minds are fully occupied, and our thoughts
intensely engaged, our imaginations are often stronger,

164 THE FIFTH SIGN [Part III

and our ideas more lively. This is the case especially
with some constitutions of body. But there is a great
difference between lively imaginations, arising from
strong affections, and strong affections arising "from
lively imaginations. Undoubtedly the former often
exist in cases of truly gracious affection. The affec-
tions do not arise from the imagination, nor have they
any dependence upon it ; but, on the contrary, the ima-
gination is only the accidental effect, or consequence
of the affection, through the infirmity of human nature.
But when the affection arises from the imagination,
and is built upon it, instead of being founded upon
spiritual illumination, then is the affection, however
elevated, of no value.

V. Gracious affections are attended
by a rational and spiritual conviction
respecting the truth and reality of divine
things.

This seems to be implied in the text adopted as the
foundation of this discourse : " Whom having not
seen, ye love; in whom, though now ye see him not,
yet BELIEVING, ye rejoice with joy unspeakable, and
full of glory."

Those persons who are truly gracious, have such a
conviction as to the truth of the great subjects of the
Gospel, that they no longer halt between two opinions ;
this conviction is effectual, so that the Gospel has the
power and influence of reality, and accordingly rules
their affections, and governs their conduct, throughout
the rest of their lives. With respect to Jesus Christ,
as being the Son of God and Savior of the world, they

Sign v.] OF GRACIOUS AFFECTIONS. 165

not only yield their assent to this doctrine, as they do
to many subjects of doubtful speculation, but their
minds are so enlightened that they are clearly and
fully convinced of its truth and importance. And as
to what Jesus Christ has revealed of the eternal pur-
pose, and designs of God respecting fallen man, and
the glorious things prepared for the saints in another
world, they feel the clearest conviction of their truth.
Hence those things are of great weight with them, and
have a powerful influence upon their minds, and in
reference to their practice.

That all true Christians have such a conviction of
the truth of what is revealed in the Gospel, is abun-
dantly evident from the Holy Scriptures. I will quote
a few passages : " Thou hast the words of eternal life,
and we believe, and are sure that thou art Christ, the
Son of the living God." John, 6 : 68, 69. " I have ma-
nifested thy name unto the men" whom " thou gavest
me out of the world. Now they have known that all
things whatsoever thou hast given me, are of thee. For
I have given unto them the words which thou gavest
me ; and they have received them, and know surely
that I came out from thee, and they have believed that
thou didst send me." John, 17 : 6, 7, 8. " Now faith
is the substance of things hoped for, the evidence of
things not seen." Heb. 11:1. See the whole of the
chapter. " Hereby we know that we dwell in him,
and he ia us, because he hath given us of his Spirit;
and we have seen, and do testify, that the Father sent
the Son to be tlie Savior of the world. Whosoever shall
confess that Jesus is the Son of God, God dwelleth in
him, and he iu God. And we have known and be-
lieved the love that God hath to us." 1 John, 4 : 13-16.
" For whatsoever is born of God, overcometh the world J

166 THE FIFTH SIGN [Part III.

and this is the victory that overcometh the wor]'l, even
our faith. Who is he that overcometh the world, but
he that believeth that Jesus is the Son of God ?" 5 : 4,
5. " For we know, that if our earthly house of this ta-
bernacle were dissolved, we have a building of God.
Therefore we are always confident, knowing that whilst
we are in the body, we are absent from the Lord ; for
we walk by faith, not by sight." 3 Cor. 5 : 1, 6, 7.

There are many affections which are not attended
by such a conviction of the judgment; and many im-
pressions, called by those who possess them, divine
discoveries, which are affecting but not convincing.
Though for a time those who experience them appear
to be more persuaded of the truth of the things of re-
ligion than they formerly were, and though they yield
a forward assent, like many of the hearers of Christ,
yet they have no thorough and effectual conviction,
nor is there any abiding change produced in them.
There are many persons who have had their minds
exceedingly elevated by certain affections, who think
they are converted, but are no .«ore convinced of the
truth of the Gospel than they formerly were; or at
least there is no remarkable alteration in them : they
do not live under the influence and power of a realizing
conviction of the infinite importance of divine things;
if they did, it would be impossible for them to live as
they do. As their affections are not attended by a
thorough conviction of the judgment, however eleva-
ted, they are not at all to be depended upon ; they aro
like the blaze of tow, the crackling of thorns, or the
forward blade on stony ground, which has no root to
maintain its life.

V -it even if our affections do indeed arise from a
strong persuasion of the truth of the Christian religion,

Sign v.] OF GRACIOUS AFFECTIONS, 167

Ihey are no better on that account, unless this persua-
sion is a rational persuasion, or a conviction founded
on real evidence, or that which is a proper ground of
conviction. We may have a strong persuasion that
the Christian religion is true, when this persuasion is
built altogether on education or the opinion of others.
Mahomedans are strongly persuaded of the truth of
their religion, because their fathers, and neighbors, and
countrymen believe it. That belief of the Christian
religion, which is built upon the same grounds as the
Mahomedan's behef of his religion, is the very same
kind of belief. And though what is believed is un-
speakable better, that does not render the belief itself
of a better kind ; for though what is believed happens
to be true, yet the belief of it is not owing to its truth,
but to education, or early imbibed partiality. As the
conviction is no better than the Mahomedan's convic-
tion, so the affections which flow from it, are no better
than the religious affections of Mahomedans.

But supposing the belief of Christian doctrines, from
which these affection? arise, is not from education, but
from rational conviction, it will not necessarily follow
that such affeclions are gracious; for, in order to this,
it is requisite, not only that the faith from which these
affections spring should be a rational, but also a spiri-
tual conviction. No person will doubt but that some
unregenerate men yield a kind of assent to the truth
of the Christian religion from the rational proofs by
which that truth is supported. Judas, without doubt,
from what he saw and heard, believed Jesus to be the
Messiah, but yet he was all along a devil. John, 6 : 70.
Simon the sorcerer believed, when he beheld the mi-
racles and the signs which were done ; yet he rema J
in the gall of bitterness, and in the bond of iniquity.

168 THE FIFTH SIGN [Part III.

Acts, 8 : 13, 23. And if there is such a coirviction of
the judgment in some natural men, we cannot doubt
but that religious affections may arise from that con-
viction. We read of some who believed for a while,
who were greatly affected, and who immediately,
and with joy, received the word.

It is evident that there is a spiritual conviction of the
truth of th^i Gospel — a belief which is peculiar to those
persons who are regenerated, and have the Spirit of
God in his holy communications, dwelling in iheni, as
a vital principle. It is also evident, that this convic-
tion not only differs from what natural men experiince,
in that it is accompanied by good works, but thai the
belief itself is different: the assent and conviction of the
judgment is of a peculiar kind. This is clearly proved
from Scripture : " According to the faith of God's elect,
and the acknowledging of the truth which is after god-
liness." Titus, 1 : 1. The Father himself loveth you,
because ye have loved me, and have believed that I
came out from God." John, 16 : 27. " Whosoever
shall confess that Jesus is the Son of God, God dwell-
eth in him, and he in God." 1 John, 4:15. " Whoso-
ever believeth that Jesus is the Christ, is born of God."
5:1. " He that believeth on the ►Son of God hath the
witness in himself." 5 : 10.

What a spiritual conviction is, wp may ascertain from
what has been said already of spiritual knowledge.
Conviction arises from the illumination of the Under-
standing. Our passing a right judgment upon things,
depends upon our having a right fsonception or idea of
those things. Hence it follows, that a spiritual con-
viction of the truth of the Gosppl is such a conviction
as arises from a spiritual view or conception of the
Gospel. And this also is evident from the Scriptures,

Sign v.] OF GRACIOUS AFFECTIONS. 169

which often represent a saving belief of the reality and
divinity of the things exhibited in the Gospel, as spring-
ing from the enlightening of the mind by the Holy
Spirit, so as to give us a right conception of those
things : " I thank thee, 0 Father, Lord of heaven and
earth, that thou hast hid these things from the wise
and prudent, and hast revealed them unto babes ; even
so, Father, for so it seemed good in thy sight. All
things are delivered unto me of my Father ; and no
man knoweth who the Son is, but the Father, and he
to whom the Son will reveal him," Luke, 10 : 21, 22.
" And this is the will of him that sent me, that every
one who seeth the Son, and believeth on him," should
" have everlasting life." John, 6 : 40. From this pas-
sage it is evident that faith arises from a spiritual sight
of Christ. See also John, 17 : 6, 7, 8 ; Matt. 16 : 16,
17 ; 1 John, 5 : 10 ; Gal. 1 : 14-16.

If a spiritual conviction of the reality and divinity
of what is exhibited in the Gospel arises from a spiri-
tual knowledge of those things, then the mind is spiri-
tually convinced of their truth and divinity, when our
conviction arises either immediately, or remotely, from
a spiritual sense, or view of their divine excellency and
glory. This clearly follows from what has been al-
ready said ; and upon this point the Scriptures are very
express and decisive : " But if our Gospel be hid, it is
hid to therr that are lost ; in whom the god of this
world hatli olinded the minds of them that believe not,
lest the light of the glorious gospel of Christ, who is
the image of God, should shine unto them. For God,
who commanded the light to shine out of darkness,
hath shined in our hearts, to give the light of the
knowledge of the gloky of God in the face of Jesus
Christ." 2 Cor. 4:36. " But we all with open face,
K 15

170 THE FIFTH SIGN [Part 111.

beholding as in a glass the glory of the Lord, are
changed into the same image from glory to glory,
even as by the Spirit of the Lord." 2 Cor. 3 : 18. No-
thing can be more evident than that a saving belief of
the Gospel is here intended — a belief arising from the
mind being enlightened to behold the divine glory of
those things which it reveals.

This view of the divine glory of those things which
are exhibited in the Gospel, has a tendency to convince
the mind of their divinity both dwectly and indirectly*

(1.) A view of this divine glory convinces the mind
of the divinity of those things, as it is in itself a direct
and poxoerful evidence, especially when the discovery
is clear, or when the supernatural taste spoken of above
is communicated in a considerable degree.

He who has his judgment thus directly convinced
of the divinity of the Gospel, by a clear view of its
divine glory, has a rational conviction, because the
glory of divine things is itself the most direct, and the
strongest evidence of their divinity. He who truly
perceives the transcendent glory of divine things, is
convinced of their divinity, as it were intuitively; he
beholds that in them wherein their divinity chiefly
consists ; for from this glory, which so immensely ex-
ceeds all other glory, we mainly deduce cur notions
of divinity. God is distinguished from all other beings
chiefly by his divine glory. Those persons, therefore,
who perceive the stamp of this glory upon divine
things, behold that in them from whence we chiefly
derive our ideas of the divinity of their nature. Thus
a person may have a kind of intuitive knowledge of
the divinity of wiiat the Gospel exhibits. He does
not conclude, however, without any deduction or ar-
gument at all, that its doctrines and precepts are from

Sign V.J OF GRACIOUS AFFECTIONS. 171

God, but this conviction is obtained without any long
chain of argument ; the evidence is direct, the mind
ascends to the truth of the Gospel by one step onlj'' —
its divine glory.

It would be very strange for any professing Christian
to deny that there is an excellency in divine things, so
transcendent, and so exceedingly different from the
glory of every thing else, that if it were seen it would
very clearly and at once distinguish them. We can-
not reasonably doubt that those things which are
divine, which belong to the Supreme Being, are vastly
different from all that is human ; and that there is a
godlike, glorious excellency in them, which so distin-
guishes them from those things which are of men, that
the difference is ineffable, and therefore such as will,
if perceived, have a most convincing, satisfying influ-
ence upon the human mind as to their divinity. Doubt-
less there is a glory and excellency in the Divine
Being, by which he is infinitely distinguished from all
other beings ; and it would be very unreasonable to
deny that it is possible for God to give manifestations
of his distinguishing excellency in those things by
which he is pleased to make himself known. There
are natural excellencies which very clearly indicate
the superiority of their subject or author. How vastly
is the conversation of an intelligent man different from
that of a little child ! and how clearly distinguishable
are the works of some men of great genius, as Homer,
Cicero, Milton, Locke, Addison, &c. from the works
of inferior, though well-informed men ! No limits can
be set to the different degrees of mental excellence
which may be observable in different men ; but the
appearance of the natural perfections of God, in the
manifestations he makes of himself, are undoubtedly

172 THE FIFTH SIGN [Port III.

more evident and striking. He who is at all acquainted
with tlie works of man, upon viewing the sun will
immediately conclude that it is no human work. It
is reasonable to suppose, that %^hen Christ appears at
the end of the world in the glory of his Father, it will
be with such ineffable appearances of divinity as will
leave no doubt upon the minds of the inhabitants of
the world, even of the most obstinate infidels, that he
is a divine person.

But, above all, the manifestations of the moral and
spiritual glory of the Divine Being carry with them
their own evidence. Thus the disciples were assured
that Jesus was the Son of God, because " they beheld
his glory, as the glory of the only begotten of the
Father, full of grace and truth." John, 1 : 14. When
Christ appeared to his disciples in the glory of his
transfiguration, that manifestation was such as per-
fectly assured them of his divinity. " We were eye-
witnesses of his majesty; for he received from God
the Father honor and glory, when there came such a
voice— from the excellent glory. This is my beloved
Son, in whom I am well pleased. And this voice which
came from heaven we heard, when we were with him
in the holy mount." 2 Peter, 1 : 16—18.

Now this distinguishing glory of the Divine Being
has its brightest manifestation in the Gospel, in the
doctrines there taught, the duties there enjoined, and
the divine counsels there revealed. And if there is
such a distinguishmg manifestation of divine glory in
the Gospel, it is reasonable to suppose that that glory
may be perceived. What should prevent this ? That
some do not perceive it, is no argument that it cannot
be perceived. If there is such ineffable, distinguishing
excellencies in the Gospel, it is reasonable to suppose

Sign v.] OP GRACIOUS AFFECTIONS. 173

that these excellencies are not to be discerned, but by
the special, enlightening influence of the Spirit of God.
In order to discern the distinguishing excellencies of
the works of authors of great genius, a peculiar taste
is required. In the opinion of those who are endowed
with abetter taste, those things in Milton which to bad
judges appear tasteless, are his inimitable excellencies.
If there is a book of which God is the author, it is
most reasonable to suppose that its distinguishing glo-
ries are of such a nature that the depravity of the
human heart will prevent the unregenerate from per-
ceiving them.

Man^ of the most important things revealed in the
Bible are hid from the eyes of natural men ; the truth
of which so immediately depends upon this excellency,
or results from it, that as soon as the latter is perceived,
the former is cordially believed. As soon as our eyes
are opened to behold the holy beauty and glory of
divine things, a number of most important doctrines
of the Gospel, which appear strange to natural men,
are at once perceived to be true. As for instance, the
truth of what God declares concerning the exceeding
evil of sin, is perceived; for the same light which shows
the transcendent beauty of holiness, necessarily shows
the exceeding odiousness of sin. A person thus en-
lightened discovers his own sinfulness; he perceives
the dreadful pollution of his heart, and in consequence
is convinced of the truth of what the Scriptures declare
concerning the corruption of human nature, our abso-
lute need of a Savior, and of the mighty power of God
to renew the heart. Upon discovering the beauty of
holiness we perceive the glory of tliose perfections
which both reason and Scripture attribute to the Divine
Being. Having a clear view of the glorious perfections
K 15*

174 THE FIFTH SIGN [Part III.

of Deity, we are easily convinced of the truth of what
the Scriptures declare as to the dreadful punishment
annexed to sin, the impossibility of our making any
satisfaction to the injured justice of God, and our need
of an atonement of infinite value, for the purpose of
making that satisfaction. A sense of spiritual beauty
enables the mind to perceive the dignity and glory of
the person of Christ, the infinite excellency of the
offering he made for us, and its sufficiency to atone for
our sins, and to recommend us to God. Thus the Spirit
of God shows the way of salvation by Jesus Christ,
and by that means we discover the admirable wisdom
of the contrivance, and the perfect adaptatioii*of the
provision of the Gospel to our necessities. What the
prophecies of the Old Testament, and the writings of
the apostles declare concerning tlie glory of Messiah's
kingdom, is now understood by us. We now also dis-
cover the reasons and ground of our duty.

And besides all this, the truth of what the Scriptures
say about experimental religion is hereby known ; for
it is now experienced, and we are convinced that one
who knew the heart of man better than we do, was the
author of the Scriptures. The discovery of such im-
portant and glorious truths necessarily has a powerful
influence in convincing the mind of the divinity of the
sacred writings.

Unless a man may obtain, in the way already men-
tioned, a rational and well-founded persuasion of the
truth of the Gospel from its internal evidence, it is
impossible that those who are illiterate and unacquaint-
ed with history, should have any effectual and satis-
factory conviction of its truth at all. They may, with-
out this, perceive a great deal of probability as to its
truth: it may appear reasonable for them to give much

Sign v.] OF GRACIOUS AFFECTIONS. 175

credit to what learned men tell them ; but a conviction
so clear and strong as to induce them with cheerful-
ness to venture their all upon it, no evidence ihey
can derive from history will be sufficient to produce
After all that learned men have said upon the subject
there will remain innumerable doubts upon their minds.
When exercised by some severe trial of their faith
they will be ready to say, " How do we know when
these histories were composed ? Learned men, indeed,
tell us, that their truth was sufficiently attested at the
time that they were written ; but how can we ascertain
that circumstance? They tell us there is as much rea-
son to believe what they relate, as to believe any thing
related in reference to the same period ; but we cannot
be certain of that."

The Gospel was not given for learned men only.
There are perhaps ninety-nine in a hundred of those
for whom the Scriptures were written, who are not
capable of any clear conviction of the divine authority
of the Scriptures, by such arguments as are generally
used by learned men. If those who have been brought
up in heathenism must wait, for a clear conviction of
the truth of Christianity, until they are acquainted with
the histories of politer nations, the evidence of tho
Gospel to them would be nearly lost, and the propaga-
tion of divine truth amongst them infinitely difficult.

It is unreasonable to suppose that God has provided
no more llian probable evidence of the truth of the
Gospel. lie has furnished the most abundant and
satisfactory proofs. The covenant of grace is ordered
in all things and sure; and it is reasonable to conclude
that there would be clear evidence that this is his cove-
nant; or, which is the same thing, that the Christian
religion is true: otherwise, in vain are those assurances

176 THE FIFTH SIGN [Part III.

which he has given us of his faithfulness to his cove-
nant, by confirming it with an oath ; for the evidence
that this is his covenant, is the foundation on which
all those assurances stand. We may therefore con-
clude with confidence that God has given some evi-
dence that this covenant is his, which does not depend
upon mere probability; that there are some grounds
of assurance which, if we are not blind to them, tend
to produce a firmer persuasion than any arguments
from history. It is natural to suppose that God would
give the clearest evidence of those things which are of
the greatest importance to us, and of the truth of which,
if we act rationally, we shall feel the greatest desire
to possess the fullest assurance. But it is certain, that,
by the greater part of those who live under the Gos-
pel, such an assurance is not to be obtained by argu-
ments derived from ancient history.

And if we come to experience and fact, we shall be
induced to conclude, that not one in a hundred of those
who have been sincere Christians, were convinced of
the truth of the Gospel in this way. If we read the
history of the thousands who, at the time of the re-
formation, were martyrs for Christ, and cheerfully
suffered extreme tortures, in confidence of the truth of
the Gospel ; and if we consider their circumstances
and want of advantages, we shall be convinced that
few of them obtained their confidence from historic
evidence. Many of them were women and children,
and the greater part of them illiterate persons; most of
■hem had lived in Popish ignorance, and were but
newly brought to the knowledge of the trutb. At that
time also the arguments for the truth of Christianity
from antiquity and history, had been but very imper-
fectly studied.

SigQ V. j OF GRACIOUS AFFHiCTIONS. 1T7

The Gospel of the blessed God has its strongest
and most appropriate evidence in itself. Great use,
however, may be made of arguments deduced from
history, and certainly they ought not to be neglected,
but rather highly valued. They may be serviceable
in confirming the faith of the saints, and in removing
the unbelief of infidels. It is still true that there is
no spiritual and gracious conviction of the judgment
but what arises from a view of the beauty and glory
of divine things ; and that this view has a tendency
to convince the mind of the truth of the Gospel both
directly and indirectly. Having already shown how it
does this directly^ I proceed now,

(2.) To observe, how a view of this divine glory
convinces the human mind of the truth of Christianity
indirectly.

The prejudices of the human heart against divine
things are thereby removed. The mind of man is
naturally full of enmity against the doctrines of the
Gospel, and this produces a powerful disadvantage as
to those arguments which prove their truth. But when
a person has the transcendent excellency of divine
things manifested to him, his enmity is destroyed, his
prejudices removed, and his reason sanctified. Hence
arises a vast difference as to the force of arguments in
convincing the mind. Hence arose the very different
success which attended the miracles of Christ in con-
vincing his disciples, from what they had in convincing
the Scribes and Pharisees. The minds of his disciples
were not more cultivated, but they were sanctified j
and tliose blinding prejudices by which the Scribes and
Pharisees were influenced, were removed by the view
they had of the excellency of Christ and of his doc-
trines.

178 THE SIXTH SIGN [Part HI

This view of the divine glory not only removes ob-
structions from our minds, but positively assists them.
It engages our serious attention to divine things,
whereby we obtain a clearer view of them, and are
enabled more distinctly to perceive their mutual rela-
tions. Our ideas of religious objects, which otherwise
are faint and obscure, by this means have a light cast
upon them, so that the mind can form a more accurate
judgment respecting them; as he whobeholds objects
when the light of the sun shines upon them, is under
greater advantage in discerning their true forms and
mutual relations, than he who only sees them by
star-light.

What has been said will serve, in some measure, to
show the nature of spiritual convictions as they relate
to the truth and importance of divine things; and so
will enable us to distinguish truly gracious affections
from others ; for gracious affections are invariably
attended by such a conviction of the judgment.

VI. Gracious affections are attended
by evangelical humiliation.

Humiliation is of two kinds, legal and evangelical.
The former may be exercised while we are in a state ol
nature; the latter is peculiar to the saints, and consists
in the sense they have of their own utter insufficiency,
despicableness and odionsness, with an answerable
frame of heart. In legal humiliation men may be made
sensible of their worthlessness and guilt in the sight oi
God ; but they have not a correspondent frame of heart,
which leads them to see their own odiousness on ac-
count of sin, to abase themselves before God, and to exalt
hira alone. This frame of mind is given in evangelical

Sign VI,] OF GRACIOUS AFFECTIONS. 179

humiliation only, in which the inclination is changed
by a discovery of the holy beauty of God. In legal
humiliation the conscience is convinced; but the will
is not bowed, nor is the inclination altered. In le-
gal humiliation men are brought to despair of help-
ing themselves; in evangelical they are brought vo-
luntarily to deny and renounce themselves: in the
former they are subdued and forced to the ground;
in the latter they are brought sweetly to yield, and
with delight to prostrate themselves at the feet ot
God.

Legal humiliation has nothing in it spiritually
good; whereas evangelical humiliation is that where-
in the excellency of Christian grace very much con-
sists. Legal humiliation is useful as a means in order
to evangelical ; as a common knowledge of religion
is a means requisite in order to spiritual knowledge.
We may be legally humbled while we have no humi-
lity; as the wicked, at the day of judgment, will be
fully convinced that they have no righteousness, but
are exceedingly guilty, and justly exposed to eternal
damnation, without the least mortification of their
pride. The essence of evangelical humility consists
in such a self-renunciation, or abasement, as becomes
a creature, in himself exceedingly sinful, under a dis-
pensation of grace.

This frame of mind is a most essential circumstance
in true religion. The whole constitution of the Gos-
pel, every thing belonging to the new covenant, and
all the dispensations of God toward fallen man, are
calculated to produce this effect on the human heart.
Those who are destitute of this have no true religion,
whatever professions they make, or whatever their re-
ligious affections are. It is abundantly nianifest in the

180 THE SIXTH SIGN [Part III.

word of God, that humility is that state of mind in his
people to which he has a particular respect, and with-
out which nothing is acceptable to him. " The Lord
is nigh unto them that are of a broken heart, and
saveth such as" are " of a contrite spirit." Psalm
34 : 18. " Though the Lord be high, yet hath he re-
spect unto the lowly." Psalm 138 : 6. " He giveth
grace unto the lowly." Prov. 3 : 34. '• Blessed are the
poor in spirit, for theirs is the kingdom of God."
Matt. 5 : 3. " Verily I say unto you. Whosoever shall
not receive the kingdom of God as a little child, shall
not enter therein." Mark, 10 : 15. See also Psalm
51:17; Isaiah, 57 : 15; 66: 1,2; Micah,6:8; Matt,
18 : 31. The centurion of whom we have an account
in Luke, 7, acknowledged that he was not worthy that
Christ should enter under his roof, or that he himself
should come to him. Observe the inanner in which
the woman who was a notorious sinner came to Christ.
She did not think the hair of her head, which is the
natural crowni and glory of a woman, too good to wipe
the feet of her Redeemer. Jesus most graciously re-
ceived her, and said to her, " Thy faith hath saved
thee, go in peace." The woman of Canaan, when
Christ said to her, " It is not meet to take the chil-
dren's bread, and cast it to dogs," admitted that she
deserved to be so denominated; upon which Christ
said to her, " O woman, great is thy faith, be it unto
thee even as thou wilt." Matt. W : 26-28. " And he
spake this parable unto certain" persons who '• trusted
in themselves that they were righteous, and despised
others," &c. " The publican standing afar oif, would
not so much as lift up his eyes unto heaven, but smote
upon his breast, saying, God be merciful unto me a
sinner." Luke, 7 : 37, &c. ; I Cor. 11 : 15. "I tell you.

Sign VI. J OF GRACIOUS AFFECTIONS. 181

this man went down to his house justified rather than
the other," that is, the Pharisee ; " for every one that
exalteth himself shall be abased, and he that humbleth
himself shall be exalted." Luke, 18 : 9, &c. " A new
heart also will I give you; and I will put my Spirit
within you, and cause you to walk in my statutes, &c.
Then shall ye remember your own evil ways ; and
your doings that were not good, and shall loathe your-
selves in your own sight, for your iniquities, and for
your abominations." Ezek. 36 : 26, 27, 31. " That thou
mayest remember, and be confounded, and never open
thy mouth any more, because of thy shame, when I
am pacified toward thee for all that thou hast done,
riaith the Lord ;" 16 : 63.

As we would therefore make the Holy Scriptures
our rule in judging of the nature of true religion, and
particularly of our own state, we should regard this
humility as one of the most essential things pertaining
to the character of a true Christian. This is the prm-
cipal part of the great duty of self-denial — a duty con-
sisting y?Vs^ in denying our worldly interests and gra-
tifications; and secondlijiw renouncing all dependence
on our own righteousness. The latter is the more dif-
ficult part of self-denial, for though they always go
together, yet natural men approach much nearer to
the former than the latter. Many anchorites and re-
cluses have relinquished the wealth, and pleasures,
and common enjoyments of the world, who M^ere very
far from renouncing their own righteousness. They
never denied themselves for Christ, but only discarded
one lust, that another might be more fully cherished
and gratified. Tlie strength of that self-righteous,
self-exalting spirit, which is natural to man, is almost
inconceivable. What will he not do in order to feed
fi 16

182 THE SIXTH SIGN [Part III.

and gratify this principle ! What self-denial, in re-
ference to some things, has been exercised by Essenes
and Pharisees among the Jews ; by Papists ; by many
sects of heretics and enthusiasts among professing
Christians ; by Mahomedans ; and by Pythagorean phi-
losophers, and others among the heathen ; solely for
the purpose of sacrificing to this Moloch of spiritual
pride ; and in order that they might have something
in which to exalt themselves before God, above their
fellow-men !

There is nothing in which those hypocrites, who
make the most splendid show of mortification to the
world and high religious affections, so much fail, as
the humility spoken of above. They make great pre-
tensions to humility, as well as to other graces; and
very often there is nothing of which they make a
greater profession. They seldom however so speak
and act as to produce a savor of Christian humility
in what they say and do. They can only declare how
much they were humbled at some particular times,
abounding very much in debasing expressions about
themselves ; such as, " I am the least of all the saints —
I am not worthy of the least mercy, or that God should
look upon me," &c. Such expressions are very often
used by them, not with a humble spirit, but with Phari-
saical affectation. We must believe that they are thus
humbled, and feel themselves so vile, upon the credit
of their saying so ; for there appears nothing in their
deportment savoring of humility. There are many
professors who are full of expressions of their own
vileness, who, notwithstanding this, expect to be re-
garded by others as eminent saints. They exclaim
against their wicked hearts, and unprofitable lives, and
speak as though they regarded themselves as the mear^-

Sign VI.] OF GRACIOUS AFFECTIONS. 183

est of the people of God; but should a minister seri-
ously tell them the same things in private — that he
feared they were very low and weak Christians, and
had reason solemnly to consider their unprofitable-
ness, and how far they fell short of some of their bre-
thren in spiritual attainments; they would think them-
selves highly injured, and would probably conceive a
rooted prejudice against so faithful a friend.

There are some professors who are fluent in talking
against legal doctrines, legal preaching, and a legal
spirit, who little understand what they exclaim against.
A legal spirit is a more subtle thing than we imagine:
it is too subtle for them. It lurks, and operates, and.
prevails in their hearts, and they are most deeply pos-
sessed with it at the time that they are inveighing
against it. So far as a man is not emptied of himself
and of his ov.'ii righteousness, in every form and shape,
so far he is of a legal spirit. A spirit of pride as to our
faith, humility, affections, experience, righteousness, or
lioliness, is a legal spirit. It was not pride in Adam
before his fall, to be of a legal spirit ; because in the
circumstances in v/hich he was placed, he might seek
acceptance with God by his own righteousness. Buta
legal spirit, in a fallen creature, can be nothing but
spiritual pride ; and on the contrary, a proud spirit,
however modified, is a legal spirit. Every man who is
lifted up by an elevated opinion of his experience,
trusts in that experience, and makes a righteousness
of it ; whatever humble language he may use with re-
spect to himself, and though he attributes his disco-
veries to the operations of divine grace, and even calls
upon others to glorify God for them. He who is proud
of his experience arrogates something to himself, as
though his experience were a kind of dignity of his

184 THE SIXTH SIGN [Part III.

own. And if he regards it as conferring upon him a
sort of importance, he believes that God views it in the
same hght : for he, of course, thinks his own judgment
of it correct, and consequently supposes that God re-
gards it as he does. And thus he trusts to what he
himself possesses, to recommend him to God ; and with
this encouragement he goes before God in prayer, ex-
pecting much from him. This makes him think that
Christ loves him, and that he has clothed him with the
garment of salvation. This, in an eminent degree, is
living on his own righteousness ; and persons who thus
live are in the high road to everlasting perdition. De-
luded creatures ! they think that they appear amiable
in the eyes of God, when they are a smoke in his nose ;
and, many of them, more odious than the most pra-
liigate persons who make no pretensions to religion I

There are professors who exclaim against legality,
and talk much abont faith as opposed to works; who
exalt themselves as more evangelical in their senti-
ments than their brethren ; but who are indeed among
the greatest enemies of the doctrines of free grace, and
the most. dangerous opposers of pure Christianity. '

There is a pretended humility — a professed deadness
to the law, which is one of the proudest things in the
world. There are some persons who make great pro-
fessions of having experienced a thorough work of the
law on their hearts, and of being brought fully from
dependence on their own works ; whose conversation
savours more of a self-righteous spirit, than that ot
any other description of persons with whom I have had
an opportunity of being acquainted. And some who
think themselves quite emptied of self, and abased in
the dust, are as full as possible of pride : they are lifted
up with a high opinion of their humility and self-abase-

Sign VI.] OF GRACIOUS AFFECTIONS. 185

ment. Their humility, to use very improper terms, is
a confident, showy, assuming humility. It appears to
be the nature of spiritual pride, to make professors
ostentatious with respect to this grace.

To be truly emptied of self— to be poor in spirit —
to be broken in heart, is quite another tiling, and has
quite other effects from what many persons imagine.
It is astonishing to observe how many are deceived
about themselves as to this matter, imagining that they
are very humble, when tliey are very proud, and their
behavior very haughty. The deceitfulness of the hu-
man heart appears in nothing so much as in spiritual
pride and self-righteousness. The subtlety of Satan It
most eminent in his management of persons as to these
sins. Here perhaps he has most experience : he is ac-
quainted with the secret springs of pride : it was his
own prevailing sin.

*But though spiritual pride is so subtle, and in gene-
ral appears under a pretext of great humility ; yet there
are two things by which it may be discovered, perhaps
with certainty.

1. He who is under the prevalence of this spirit, in
comparing himself idtli others^ is apt to think higldij
of his own attainments in religion. It is natural for
him to conceive of himself as an eminent saint, distin-
guished by great experience. " God, I thank thee," says
he, "that I am not as other men." Luke, 18 : 2. And,
" I am holier than thou." Isaiah, 65 : 5. Hence such
persons are apt to put tliemsclves forward among tlie
people of God, to take a high seat among them, Luke,
14 : 7, &c. as if there was no doubt of its belonging to
them. They are forward to take upon tliemselves the
place and business of the chief: to teach, to direct, and
to manage. They take it for granted that it belongs to
K 16*

186 THE SIXTH SIGN [Part III.

them, to act the part of dictators; and they expect that
others should look up to them, and yield to them, as
masters in matters of religion.

But he whose heart is under the influence of humi-
lity, is of a contrary disposition. He is inclined to re-
gard his attainments in religion as comparatively small,
and to esteem himself as one of the least of the saints.
True lowliness of mind disposes persons to think
others better than themselves. Phil. 2 : 3. Hence it is
that real Christians are apt to think that the lowest place
belongs to them. Luke, 14 : 10. They are not inclined
to lake upon themselves the office of teachers ; but, on
the contrary, are disposed to think that others are fitter
for it than they are. This was the case with Moses
and Jeremiah, though they were eminent saints. Exo-
dus, 3:11; Jer. 1 : 6. Persons M'ho are really hum-
ble, are more eager to hear, and to receive instruction,
than to dictate to others. James, 1 : 19. And when
they do speak, it is not with an arrogant, domineering
air, but with humility and diffidence. Hos. 13 : 1.
They do not assume authority, but are rather subject
to others : " All of you be subject one to another, and
be clothed with humility." 1 Pet. 5 : 5. See also James
3:1; Eph. 5 • 21.

We may, hov/ever, speak of our experience as great
and extraordinary in a proper spirit. Every degree of
saving grace is a great blessing, yea, infinitely great ;
and the more humble we are, trusting -that God has
bestov/ed such mercy upon us, the more shall we be
disposed to entertain exalted ideas of the favor we have
received. But if, by great experience, we mean that
our experience is comparitively great cr excelent in
contrast with that of other christians, it is the same
thing as saying, Me are eminent saints ; we have more

Sign VI.] OF GRACIOUS AFFECTIONS. 187

grace than other persons. To have great experience
in reality is to have much grace, as there is no expe-
rience but the exercise of grace ; and exactly accord-
ing to the degree of real experience, is the degree of
grace and holiness. Those who are inclined to boast
of their experience, expect that they should be ad-
mired. They do not regard this as a sign of spiritual
pride, because their discoveries, they tell us, were not
of themselves — they were the effects of free grace —
and they only wish to acknowledge the great mercy
of God toward them. In words, the Pharisee gave
God the glory of making him to differ from other men :
" God, I thank thee that I am not as other men :"
Their ascribing it to the grace of God that they are
holier than others, is no proof that the disposition of
some professors to think highly of their holiness, does
not arise from the pride and vanity of their minds.
If they were, under the influence of a Ir.imble spirit,
their attainments in religion would not appear so bril-
liant in their own eyes. Those who are really the
most eminent saints, and therefore have the most satis-
factory experience, and are greatest in the kingdom of
heaven, humble themselves as little cliildren. Matt.
18 : 4. They regard themselves as little children in
grace, and their attainments as those of babes in Christ.
They are ashamed that they feel so little love and gra-
titude toward God, and have so little knowledge of
him. Moses, when he had been conversing with God
on the mount, and his face shone so bright as to dazzle
the eyes of others, " wist not that his face shone."

Such is the nature of grace, that it disposes the saints
to regard their goodness as little, and their imperfec-
tions as great. Those who possess the most grace,
Dossess likewise the most of this disposition. To a

188 THE SIXTH SIGN [Parl III.

truly gracious person, his spiritual attainments will
appear small in comparison with what they ought to be.
Such a one looks to the rule of his duty ; conformity
to this rs what his soul reaches after; and it is by
this that he estimates what he does, and what he pos-
sesses. To a gracious soul, and especially to one em-
inently gracious, his holiness appears little in compari-
son with the obligations under which he is laid. True
spiritual light presents to a person's view his obliga-
tion to be holy in the highest degree; and the more
grace he possesses, the more clearly is this obligation
presented to his view. As grace increases, this view
extends itself, until the soul is swallowed up by tho
vastness of the obligation, and astonished at the small
degree in which this obligation is discharged. Deeply
aifected by the smallness of his attainments, he can
scarcely conceive that any thing similar has occurred
in the experience of other saints. It is amazing to him
that a child of God — one who has actually received the
saving benefits of the unspeakableloveof Christ, should
love no more ; and he is disposed to regard this cir-
cumstance as peculiar to himself, a strange and solitary
instance of insensibility and ingratitude.

Here the reader may perhaps object, that love to
God is really increased, in proportion as the knowledge
of God is increased ; and, therefore, he may ask, how
should an increase of knowledge make the love of a
saint appear less to himself in comparison with what
is known ? To this I answer, that although grace, or
the love of God in the saints, is in proportion to their
knowledge of God ; yet it bears no proportion to the
majesty and glory of the object seen and known. A
saint, by having something of God presented to his
view, is convinced of much more than he sees. What

Sign VI.] OF GRACIOUS AFFECTIONS. 189

is perceived is wonderful, but this view brings with it
a strong conviction of something vastly superior to
what is seen ; so that the soul, at the same lime, is as-
tonished that it knows so little, as well as that it loves
so little. And as the soul is convinced of the existence
of infinitely more than it yet perceives, so it is con-
vinced that it possesses a capacity of knowing vastly
more than it yet knows. In consequence of this, it
complains greatly of spiritual ignorance, and want of
love ; and longs and strives for more knowledge and
more love.

Grace, or the love of God, in the most eminent saints
in this world, is indeed small in comparison v/ith what
it ought to be. The most ardent love that is ever pos-
sessed in this life, is exceedingly cold in comparison
with our obligations. This appears from the conside-
ration of two things :

(1.) The manifestations which God has made of his
infinite love toward mankind ; and,

(2.) The capacity which he has given us of under-
standing our obligations to love him. From these
considerations, the love of the most eminent saint on
earth appears indeed cold in comparison with his obli-
gations ; and of this, grace, in proportion as it prevails,
tends to convince him ; for grace is of the nature of
light, and presents truth to our view. He who is pos-
sessed of the greatest portion of grace, is the most
clearly convinced of the height to which his affections
should ascend, and is the most deeply affected with
the low degree in which they are exercised. And
therefore, estimating his love by the extent of his obli-
gation, he is astonished at its smallness.

The eminent saint, having such a view of the high
degree in which he ought to love God, perceives more

190 THE SIXTH SIGN [Part III.

clearly, not only the smallness of his grace, lut the
greatness of his remaining corruption. In order to
ascertain how much depravity or sin remains within
us, we must regard that height to which the rule of
our duty extends : the whole of the distance between
^That elevation and our affections is sin ; for in exact
proportion as we fall short of our duty, we sin, and
evidence the depravity of our hearts. Sin is an abomi-
nable defect, and appears so to the saints, especiany to
those who are eminent saints.

An increase of grace leads us to view our moral de-
pravity to be far greater than bur holiness, as it ex-
hibits the deformity existing in the least sin, or in the
least degree of depravity. The most inconsiderable
sin against an infinite God, is infinitely hateful, and
possesses infinite deformity ; but the highest degree of
holiness in a creature is not infinitely lovely ; and there-
fore that loveliness is as nothing in comparison- with
the deformity of the least sin. That every sin pos-
sesses infinite deformity, and is infinitely hateful, may
be easily demonstrated. The evil or malignity of bhi
consists in its violating an obligation; in our bemg
what we ought not to be, or in our doing what we
ought not to do ; and therefore, in proportion to the
greatness of the obligation which is violated, is the
magnitude of the guilt contracted. Again ; our obli-
gation to love and honor any being is in proportion to
his loveliness and worthiness to be honored by us. If
therefore a being is infinitely lovely, then our obliga-
tions to love him are infinitely great ; and consequently
whatever is contrary to this love possesses infinite de-
formity and iniquity. But, on the other hand, there is
not an infinite worthiness in our holiness, or love to
God. The demerit and hatefulness of our sins are

Sign Vi.] OF GRACIOUS AFFECTIONS. 191

great in proportion to the distance subsisting between
us and God ; but our worthiness in his sight is small
in proportion to our meanness. As far as we are from
God, morally considered, so far is our goodness un-
worthy of his notice. A great degree of superiority
increases the obligation on the part of the inferior, and
renders the violation of that obligation more hateful;
but a great degree of inferiority diminishes the worth
of the services rendered by an inferior, for a person
can jffer no more than himself, and therefore, if he is
worthless, his services must also be worthless. And the
more a person possesses of true grace and spiritual light,
the more will he feel his infinite deformity as a sinner^
and tbc want of moral beauty in his graces and expe-
rience. Indeed, our goodness, comparatively, is less
than a drop in the ocean, for finite bears no proportion
to infinite; and the more spiritual light we possess,
the more do things appear, in this respect, as they
really are. Hence it is evident that true grace is of
such a nature, that the more a person possesses of it,
the less does his moral beauty appear in comparison
with his deformity.

The tendency of high religious affections, in some
persons with whom I have been acquainted, is to hide
the depravity of their hearts, and to leave them with-
out complaint as to the remains of moral depravity.
This is a certain proof that their discoveries, as they
call them, proceed from darkness and not from light.
It is true that saving discoveries may, for the present,
hide depravity, as they restrain its positive exercises.
They do, however, bring it to light as to what is defi-
cient— our want of love, of humility, of gratitude, &c.
These defects appear most hateful in the view of those
who are most eminently gracious; and whatever posi-

192 THE SIXTH SIGN iP&rt III.

tive effects of depravity at any time appear, and mingle
themselves with the actings of grace, they will, from
these circumstances, be exceedingly magnified, and
rendered far more detestable.

I would not, however, be understood to mean, that
the saints on earth have, in all respects, the Avorst
opinion of themselves when they possess most of the
exercise of grace. In many respects the case is other-
wise. As to the positive effects of depravity, it will
be evident to the real Christian that he is freest from
them when grace is most in exercise, and least so when
the actings of grpne are most feeble. And v^^hen he
compares his experience at one time with his expe-
rience at another, he will be convinced, that when
grace is in lively exercise, \i is better with him than
when he is in a dull and languid frame. When he
sinks in the frame of his mind he will be sensible of
the declension, and thus have a strilving proof of his
remaining depravity. But still it is evident, from the
considerations already mentioned, that the children of
God never have such spiritual views of their deformity
and vileness, as when they possess most of the exer-
cise of true grace; and are never so much disposed to
place themselves low amongst Christians, as when they
are living near to God. Thus, he who is greatest in
the kingdom of Christ, is the least in his own estima-
tion. Matt. 18 : 4.

A real saint, agreeable to what has already been ob-
served, may know that he possesses true grace ; and
the more grace he possesses, the more easily may he
arrive at this important knowledge. But still it does
not follow tliat an eminent saint is particularly sensi-
ble that he is an eminent saint compared with others.
I will not deny that he who possesses much grace, and
is eminently holy, may know that he is thus distin-

Sign VI. I OF GRACIOUS AFFECTIONS. 193

guished;but it will not be obvious to him that he is
better than others, so that this supposition sliould be-
come a foremost thought — a something which, from
time to time, readily occurs to his mind. It may be
remarked as infallibly true, that the person who, upon
comparing himself with others, is apt to think himself
a very eminent saint, much distinguished in Christian
experience — in whom this is a leading thought, often
Tecurring — is certainly m. islaken : he is no em inent saint,
but zander the prevalence of a proud, self-righteous spi-
rit. And if this is habitually the prevailing temper
of his mind, he is no saint at all • \nd as certain as the
word of God is true, he has not the least degree of
true Christian experience.

That experience which puffs up with pride, is cer-
tainly false and delusive. Those discoveries M'hich
fill us with admiration of our supposed eminence and
superiority, possess nothing of true spiritual light.
The more a person has of real spiritual knowledge,
the more is he sensible of his own ignorance. 1 Cor.
8 : 2. Agur, when favored with a clear discovery of
the glory of God, had at the same time a deep sense
of his own ignorance. Prov. 30 : 2-4.

For a man to be proud of his spiritual knowledge,
is the same as being wise in his own eyes, a state of
mind forbidden in Scripture. Prov. 3 : 7, anH Rom.
12 : 16, and against which the following wo is pro-
nounced : " Wo unto them that are wise in their own
eyes, and prudent in their own sight." Isaiah, 5 : 21.
Those who are thus proud of their supposed know-
ledge, are the least likely to receive spiritual benefit
from the means of grace. " Seest thou a man wise in
his own conceit? there is more hope of a fool than
of him." Prov. 26 : 12.

E 17

194 THE SIXTH SIGN [Part III.

2. Another infallible sign of spiritual pride, is a dis-
position to tkink highly of our humility. False expe-
rience is in general attended by counterfeit humility;
and it is the very nature of this kind of humility to
be exceedingly proud of itself. But eminently gracious
affections always possess a contrary tendency, and
universally produce contrary effects. They make us
very sensible what reason we have to be deeply hum-
bled, and cause us earnestly to long for greater degrees
of humility; they make our present attainments in
this grace appear very small, and our remaining pride
exceedingly great, and in the highest degree abomi-
nable.

Every one who has been much conversant with per-
sons under convictions of sin, well knows that those
who are deeply convinced of sin, are not apt to think
that they are so. And the reason is this: they judge
of the degree of their convictions by their sense of
guilt and pollution, 'compared with what they conceive
to be the degree of their real sinfulness. It is no proof
of deep convictions of guilt in some men to think them-
selves sinful beyond most others, because they are
really so ; and therefore a far slighter conviction may
mduce such individuals to form this conclusion, than
would be required to produce a similar conviction in
the minds of others. But he who is truly under deep
convictions of sin, naturally thinks himself the chiet
of sinners. It appears to him that he has greater
cause to be sensible of guilt and pollution than others
have ; and therefore he ascribes his convictions, not to
the greatness of his spiritual sensibility, but to the
number and magnitude of his transgressions. It is
natural for one who is under convictions of sin, to
think himself one of the greatest of sinners in reality,

Sign VI.] OF GRACIOUS AFFECTIONS. 195

and that he is such very evidently ; and the deeper his
convictions are, the more will he feel of this persuasion.
That he is the chief of sih'ners appears to himself so
obvious, that he believes very slight convictions only
are requisite in order to perceive it. That man is under
deep convictions whose convictions are deep in com-
parison with his sins ; but no man who is truly under
deep convictions, thinks his convictions deep in com-
parison with his sins. For if he does, of course he
thinks his liins small ; and wherever this is the case,
it is certain that convictions of sin are slight. And
this in reality is the principal reason why persons,
when under a work of spiritual humiliation, are not
sensible of it at the time.

As it is with convictions of guilt, so it is with con-
victions of meanness, ignorance, inability, &c. In the
exercise of evangelical humiliation the believer is
never disposed to regard his sense of his o\^ti mean-
ness as great, because it never appears so to him, con-
sidering his obligation to abasement.

An eminent saint is not disposed to think himself
eminent in any thing: all his experience and graces
appear to him comparatively small, especially his hu-
mility. There is nothing belonging to his experience
so much out of his sight as this grace. He is far more
ready in discerning his pride than his humility : he
easily discovers the former, but scarcely perceives the
latter. On the contrary, the deluded hypocrite, under
the influence of spiritual pride, is not so blind to any
thing as to his pride ; nor so quick-sighted to any thing
as to his apparent humility.

The humble Christian is more disposed to find fault
with his own pride, than with that of others. He is
disposed to put the best construction on the words and

196 THE SIXTH SIGN [Part 111

behavior of others, as they regard this spirit, and to
think none so proud as himself. But the proud hypo-
crite is quick at discerning the mote in his brother's
eye, while he perceives nothing of the beam that is in
his own eye. He is very often exclaiming against the
pride of others ; finding fault with their apparel and
way of living ; and is much more affected with his
neighbor's ring or ribband, than with all the filthiness
of his own heart.

In consequence of the disposition of hypocrites to
think highly of their abasement, counterfeit humility
is always forward to present itself to view. Those
who possess apparent humility are inclined to boast of
it, and to make an exhibition of it in some affected sin-
gularity. So it was with the false prophets of old,
(Zech. 13 : 4,) with the hypocritical Jews, (Isaiah, 57 :
9,) and with the Pharisees in particular. Matt. G : 16.
But it is quite otherwise with real humility: those who
are truly self-abased make no display of their humili-
ty ; nor do they at all affect singularity in dress or man-
ner: " But thou, when thou fastest, anoint thine head,
and wash thy face." Matt. 6 : 17. " Which things
have indeed a show of wisdom in will-worship and
humility." Col. 2 : 23. Real humility is not noisy. A
penitent, in the exercise of self-abasement, is represent-
ed as still and silent : " He sitteth alone, and keepeth
silence." Lam. 3 : 28. " If thou hast done foolishly in
lifting up thyself, or if thou hast thought evil, lay thine
hand upon thy mouth." Prov. 30 : 32.

Reader, let these observations be applied to yourself.
Though you admit it as a bad sign for a person to bs
apt to think himself better than others, there may still
exist a strong prejudice in your own favor; and there
may perhaps be need of great strictness of self-exami-

Sign VI.] OF GRACIOUS AFFECTIONS. 197

nation, in reference to your own state. If, on reading
these observations, you are disposed to say, " It ap-
pears to me that none are so bad as I am," do not let
the matter rest here, but examine again. Perhaps you
think yourself better than others on this very account.
Have you not a high opinion of your humility ? Per-
haps you will reply to this, " No, I have not a high
opinion of my humility ; it seems to me that I am as
proud as Lucifer." Still, I say, examine again ; self-
exaltation may rest under this covering, and you may
think yourself very humble, because, as you imagine,
you think yourself very proud.

A truly humble person, having such a mean opinion
of himself, is poor in spirit. He naturally behaves
himself in many respects as a poor man : " The poor
useth entreaties, but the rich answereth roughly." A
poor man, in the company of the rich, is not resentful,
not obstinate and self-willed ; he is content with mean
fare; and as he expects to be despised, he endures such
treatment patiently; he is not offended that he is over-
looked, or but little regarded, and is always prepared
to take the lowest place ; he receives reproof with
meekness, and readily honors others as better than
himself; he is willing to be taught, and claims no de-
ference for his own understanding and judgment; he
is not fastidious, assuming, or disposed to take much
upon himself.

A man who is very poor, is usually a mendicant; so
is he who is poor in spirit, exceedingly needy, and a
beggar continually at the gates of divine mercy. False
affections lead persons to esteem themselves rich, in-
creased in goods, and having need of nothing.

A poor man is modest in his language and his be-
havior ; a man, poor in spirit, is much more so. It is
E 17*

198 THE SIXTH SIGIt [Part III.

in vain for any person to pretend that he is humble,
and as a htlle child before God, when in his genera,
behavior he is haughty, assuming, and imperious.

The apostle informs us that the design of the Gospel
is to exclude all glorying, not only before God, but
also before men. Rom. 4 : 1, 2. Some persons make
great pretentions to humility, who are ver> haughty
and assuming in their behavior : they ought con-
sider the following passages of Scripture : " These six
things doth the Lord hate ; yea, seven are an abomina-
tion to hin ; a proud look," &c. Prov. 6 : 16, 17. " Him
that hath a high look, and a proud heart, will not i
suffer." Psalm 101 : 5. The Scriptures speak of a
kind of amiable modesty, arising f/om humility, which
adorns the Christian character : " Be ready to give an
answer to every man that asketh you a reason of the
hope that is in you, with meekness and fear." 1 Pet.
3 : 15. " With fear and trembling you received him."
2 Cor. 7 : 15. In this respect a Christian is hke a little
child, diffident and modest.

The same spirit will dispose a Christian to honor all
men. A humble believer is not only disposed to show
respect to the saints, but to others also, as far as he
can without giving countenance to their sins. Thus
Abraham, the great pattern of believers, honored the
children of Heth : " And Abraham bowed himself
down before the people of the land." Gen. 23 : 12.
This was a remarkable instance of humble behavior
toward those whom Abraham knew to be accursed,
and from among whom, therefore, he would by no
means suffer his servant to take a wife for his son. So
Paul honored Festus : " I am not mad, most noble Fes-
tus." Acts, 26 : 25. Christian humihty will not only
dispose us to honor tho'se v. icked men who are out of

SignMI.] OF GRACIODS AFFECTIONS. 199

the visible church, but also false brethren and persecu-
tors. Jacob, having been wrestling all night with God,
and having received the blessing of Jehovah, honored
Esan, his false and persecuting brother: Jacob "bowed
himself to the ground seven times, until he came near
to his brother Esau." Gen. 33 : 3. He called him lord,
and commanded all his family to honor him in the
same manner.

Thus have I endeavored to describe, according to
Scripture, the disposition and behavior of one who is
governed by a truly gracious humility. Now it is from
such a disposition as this that all truly holy affections
flow. True Christian love, both to God and to men, is
a humble love; the desires of the saints, however ear-
nest, are humble desires ; their hope is a humble hope;
and their joy, even when it is unspeakable and full of
glory, is a humble joy. The real Christian under the
influence of a spirit of humility, becomes more and
more like a little child, and more and more disposed
to universal lowliness of behavior.

VII. Gracious affections are attended
by a change of nature or disposition.

According to what has been already shown, all gra
cu)us affections arise from the understanding being spi-
ritually enlightened as to the excellency and glory of
divine things. But all spiritual discoveries are trans-
forming, and not only produce a change in the present
sensations and exercises of the soul, but in its moral
state: ''But we all, with open face, beholding as in a
glass the glory of the Lord, are changed into the same
image, from glory to glory, even as by the Spirit of the
Lord." 2 Cor. 3 18. This power is peculiar to " the

200 THE SEVENTH SIGN [Part III.

Spirit of the Lord." Through the influence of other
agents, our present feelings may be altered, but it is
only by the gracious operations of the Creator that
our nature can be changed. No discoveries or illumi-
nations, but those which are supernatural and divine,
will produce this effect.

The scriptures, speaking of conversion, use terms
which strongly imply, or very clearly express a change
of nature or disposition : they speak of our being born
again ; becoming new creatures; being renewed in the
spirit of the mind; dying to sin, and living to right-
eousness ; putting off the old man, and putting on the
new man ; of being grafted into a new stock ; of being
made partakers of the divine nature, &c.

If, therefore, there is no great and abiding change in
persons who profess to have experienced the work of
conversion, they are certainly deceived. Conversion,
if we ought to give any credit to Scripture, is a univer-
sal change of disposition, a real turning of the soul
from sin unto God. A man may be restrained from
sin, before he is converted ; but, having experienced
that gracious change, he is not only restrained from
sin, but made to hate it. If, therefore, the high affec-
tions of the supposed convert have so declined, that
.ere is now no remarkable alteration in him, and he
is in general under the prevailing influence of the same
dispositions as before ; if he appears as selfish and car-
nal, as lukewarm and anti-christian as ever; these cir-
cumstances afford such powerful evidence against him,
that the finest story about experience that could pos-
sibly be told, would be regarded by the judicious Chris-
tian as possessing no value. For in Christ Jesus, nei-
ther circumcision, nor uncircumcision ; neither a for-
ward profession, nor a diflldent one; neither a fine

Sign VII.] OF GRACIOUS AFFECTIONS. 201

Story about experience, nor a poor one, avails any
thing ; but only a new creature.

If, for a time, there seems to be a great change in
any particular person, but that change afterward dis-
appears, it is evident that there has been no change of
nature or disposition. A swine may be washed, but
its swinish nature will still remain.

Allowance must be made for natural temper : con-
version does not completely eradicate constitutional
peculiarities ; those sins to which a man was naturally
most inclined befoie his conversion, will be most likely
to ensnare him afterward. Yet conversion effects a
great change, even with respect to constitutional pro-
pensities; and though grace, whilst we are in this
world, does not entirely destroy, yet, in a great mea-
sure, it corrects or subdues bad natural temper. The
change wrought in conversion is universal, with re-
spect to whatever is sinful: the old man is put off, the
new man is put on. The subject of this change is
sanctified throughout; he is made a new creature ; old
things are passed away, and all things are become
new; all sin is mortified, constitutional sins as well as
others. If a man, before his conversion, was, by his na-
tural constitution, strongly inclined to any particular
sin, converting grace will make a great change in him
with respect to tiiat propensity; so that, though he may
be still most in danger from that particular sin, it will
no longer have dominion over him ; nor will it in fu-
ture be that from which he properly takes his charac-
ter. True repentance, in some respects, turns a man
more particularly against those sins by which he has
most dishonored God. He M'ho discards other sins,
but retains that to which he is constitutionally inclined,
is like Saul when sent against the enemies of God, (the

202 THE SEVENTH SIGN [Part III.

Amalekites,) with a strict charge to save none of them
alive, but utterly to destroy them, small and great. He
destroyed the people, but saved the king.

Some persons foolishly argue that their religious
affections are gracious, because when they subside, no
spiritual life is experienced. They think it is evident
that what they experience is wholly of God, " because,"
say they, " when God is departed, we see and feel no-
thing spiritually, and are no better than w^e used to be."
It is true that all the grace possessed by the saints is
derived entirely and immediately from God ; but these
persons are mistaken, as to the manner in which he
communicates his Holy Spirit, and imparts saving
grace to the soul. He gives his Spirit to be united to
the faculties of the soul, and to dwell there as a prin-
ciple of spiritual life and activity. He not only actu-
ates the soul, but he abides in it. The mind, thus en-
dued with grace, is possessed of a new^ nature. The
saints do not only drink of the water that flows from
the fountain of life; but this water becomes in them a
fountain springing up there, and flowing from thence.
John, 4 : 14 ; 7 : 38, 39. Grace is compared to a seed
not only sown in the ground, but as having root and
growing there.

As it is wdth spiritual discoveries and affections at
conversion, so it is with all illuminations and affections
afterwards: they are all transforming. They con-
tinue to possess the same energy as at the first; and
they penetrate, and affect, and alter the very disposition
of the soul, in proportion to the degree in which they
are communicated. A transformation of disposition,
is carried on bj?^ divine grace to the end of life, until it
is made perfect in everlasting glory. Hence the pro-
gress of this work is represented in Scripture as a con-

Sign VII.] OF GHACIOUS AFFECTIONS. 203

tinned conversion, or renovation of nature. The Apos-
tle Paul exhorts the saints at Rome to be transformed
by the renewing of their minds. Rom. 12 : 1, 2. And
in writing to the faithful in Christ Jesus at Ephesus,
he tells them, that he ceased not to pray for them, that
God would give them the Spirit of wisdom and reve-
lation, in the knowledge of Christ; the eyes of their
understandings being opened, that they might know,
nr experience, what was the exceeding greatness of the
power of God towards them that believe, according to
the working of his mighty power, which he wrought
fn Christ, when he raised him from the dead, and set
him at his own right hand in the heavenly places. Eph.
1 : 16, &c. In this passage the Apostle has respect to
the power of God in converting and renewing the soul.
He also exhorts the same persons to put off the old man,
which is corrupt according to the deceitful lusts ; and
lobe renewed, in the spirit of their minds; and to put
on the new man, who, after God, is created in right-
eousness and true holiness. Eph. 4 : 22 — 24.

There is a kind of high affection which some persons
experience, which afterv/ards leaves them without the
appearance of any abiding effect. The impression
passes away, so that a degree of rapture is soon ex-
changed for spiritual languor and inactivity. It is not
thus with high gracious affections ; they leave a sweet
savor and relish of divine things, and a stronger bent
of soul toward God and holiness. The face of Moses
not only shone while he was on the Mount, conversing
with God, but it continued to shine after he had come
down. When men have been conversing with Christ,
the evidence of this intercourse remains on them ; there
is something remarkable in their dispositions and frame
of mind, which shows that they have been with Jesus.
4cts 4 : 13.

204 THE EIGHTH SIGN [Part III.

VIII. Gracious affections are attended
by the meek and benevolent spirit, ichich
was manifested by Jesus Christ,

If we judge of the nature of Christianity by the
word of God, this spirit and temper must be regarded
as forming the true and distinguishing disposition of
all real Christians; it is the spirit by which they are
so governed that they take from it their proper charac-
ter and denomination. This is evident from the de-
scription which Christ gives of the temper of those
who are truly blessed : "Blessed are the meek, for they
shall inherit the earth. Blessed are the merciful, for
they shall obtain mercy. Blessed are the peace ma-
kers, for they shall be called the children of God."
Matt. 5 : 5, 7, 9. This is the spirit by which the elect
are distinguished: "Put on therefore, as the elect of
God, holy and beloved, bowels of mercies, kindness,
humbleness of mind, meekness, long-suffering; for-
bearing one another, and forgiving one another." Col.
3 : 12, 13. The apostle, speaking of that temper or dis-
position, without which none are true Christians, de-
scribes it thus : " Charity suifereth long, and is kind ;
charity envieth not; charily vaunteth not itself, is not"
easily "puffed up, doth not behave itself unseemly,
seeketh not her own, is not easily provoked, thinketh
no evil." 1 Cor. 13 : 4, 5. Describing the characteristic
marks of true Christian grace, the same apostle chiefly
insists upon what belongs to such a spirit and temper
as those of which I am speaking: "The fruit of the
Spirit is love, joy, peace, long-suffering, gentleness,
goodness, faith, meekness, temperance." Gal. 5 : 22,
23. The Apostle James, speaking of that wisdom which

SignVlII.J OF GRACIOUS AFFECTIONS. 205

is from above, says, "If ye have bitter envying and
strife in your hearts, glory not, and lie not against the
truth. This wisdom descendelh not from above, but
is earthly, sensual, devilish. For where envying and
strife" are, "there is coni'usion, and every evil work.
But the wisdom" which "is from above, is first pure,
then peaceable, gentle, and easy to be entreated, full of
mercy and good fruits." James, 3 : 14 — 17.

Every thing that belongs to holiness of heart, be-
longs also to the nature of true religion ; but the spirit
of holiness, as appearing in some particular graces,
may more especially be called the Christian spirit or
temper. There are some virtues which, in a peculiar
manner, agree with the nature and design of the Gos-
pel constitution, and which were more particularly
exercised by Jesus Christ in the work of redemption.
These virtues are such as humility, meekness, mercy,
forgiveness, and love ; they therefore belong, in a very
special manner, to the Christian character.

These virtues are represented as forming the cha-
racter of Christ himself, the great Head of the Chris-
tian church : " Tell ye the daughter of Sion, Behold
thy King cometh unto thee, meek and sitting upon an
ass, and a colt, the foal of an ass." Matt. 21 : 5. " Learn
of me," said the Redeemer himself, " for I am meek
and lowly in heart." This temper is also evidently
implied in the name by which Christ is so often called
in Scripture — The Lamb. And as these virtues are
especially characteristic of Christ, so they are also
characteristic of Christians. Christians are Christ-
like. None deserve to bear the name who do not ex-
liibit the likeness of Christ: the new man is renewed
after the image of him that creates him. Col. 3 : 10.
The elect were predestinated to be conformed to the
K 18

208 THE EIGHTH SIGN [Part III.

image of the Son of God, that lie might be the first-
born among many brethren. Rom. 8 : 29. Christ is
full of grace, and all Christians receive of his fullness
grace for grace : there is grace in Christians answer-
ing to grace in Christ, such a correspondence as there
is between the wax and the seal, the same kind of
graces, and such a spirit and temper. Christians who
shine by reflecting the light of the Sun of Righteous-
ness, shine with the same kind of brightness, the same
mild, benignant beams. Those lamps of the spiritual
temple which are kindled by fire from heaven, burn
with the same kind of flame. It would be strange if
Christians were not of the same temper and spirit as
Christ, when they live so that it is not they that live,
but Christ that liveth in them. A Christian spirit is
the mark which Christ sets upon the souls of his peo-
ple : his seal in their foreheads, bearing his image and
superscription. Christians are followers, or imitators
of Christ ; and they are so in proportion as they learn
of him, who is meek and lowly of heart. True Chris-
tians are distinguished by the meek and loving temper
of Christ ; for as many as are in Christ, have put on
Christ. Rom. 13 : 14. The church is not only clothed
with his righteousness, but also adorned with his graces.
That the virtue here spoken of, is of the very na-
ture of the Christian spirit, is evident from this— the
dove is the symbol chosen of God to represent it. The
Spirit that descended on Christ when he was anointed
of the Father, descended on him " like a dove." Now
the dove is an emblem of meekness, innocence, peace,
and love. But the same Spirit that descended on
Christ, the Head of the church, descends also on the
members: " If any man have not the Spirit of Christ,
he is none of his.'' Rom. 8 : 9.

Sign VIII.] OF GRACIOUS AFFECTIONS. 237

Meekness is so much the character of the saints,
that the words meek and godly are nsed in Scripture
as synonymous terms. The wicked and the meek are
set in opposition to each other. " Yet a httle while
and the wicked shall not be ; but the meek shall inherit
the earth." Psalm 37 : 11. " The Lord lifteth up the
meek ; he casteth the wicked down to the ground."
Psalm 147 : 6.

It is, without doubt, principally on this account that
Christ represents the heirs of heaven as little children :
" Suffer little children to come unto me, and forbid
them not, for of such is the kingdom of heaven." Matt.
19 : 14. Little children are meek, and though irritated,
their anger is of short continuance. They do not
cherish resentment, or entertain deep-rooted malice.
They are ingenuous and sincere; strangers to all dis-
guise. They are pliant, diffident of their own under-
standing, relying on the instructions of their parents
and teachers. They present therefore a fit emblem of
the followers of the Lamb.

But here some may be ready to inquire, is there
no such thing as Christian intrepidity or fortitude ?
To this I reply, there doubtless is. The whole of a
Christian's life is very properly compared to a warfare.
The most eminent Christians are the best soldiers,
endued with the greatest degree of Christian courage.
Many persons appear to be mistaken as to the nature
of Christian courage. It is very different from brutal
fierceness. It consists in strength of mind exerted
through grace : first, in ruling and subduing our evil
passions ; and, secondly, in steadfastly exercising holy-
dispositions without regarding opposition. But the
passions which are restrained in the exercise of Chris-

208 THE EIGHTH SIGN [ Part III.

tian courage are those very passions which are vigo-
rously exerted in unsanctified boldness; and those
affections which are vigorously exerted in holy intre-
pidity, are in direct opposition to tlie unhallowed pas-
sions of carnal men. Though Christian courage is
exerted in opposing the enemies which are without
us, yet it is chiefly exerted in opposing those which
are within us. The fortitude of a good soldier of
Jesus Christ appears in nothing more than in stead-
fastly maintaining a holy calmness, meekness, and be-
nevolence of mind, amidst all the injurious behavior
of this prejudiced and persecuting world, " He that
is slow to anger, is better than the mighty ; and he
that ruleth his spirit, than he that taketh a city."
Prov. 16 : 33.

The most certain way of forming a right judgment
as to the nature of holy fortitude, is to look to the
Captain of the host of God-, our great leader and ex-
ample, and observe wherein his courage and fortitude
appeared, when he obtained that glorious victory,
which will be celebrated in the praises and triumphs
of the hosts of heaven throughout eternity. He did
not give vent to angry passions, or vehement declama-
tions against his persecutors; he opened not his mouth
when oppressed; he went as a lamb to the slaughter,
praying that his Father would forgive his enemies,
because they knew not what they did. When one of
his disciples, who professed great zeal and boldness
for his Master, declaring that he would sooner die with
him than deny him, began to use his sword, he meekly
rebuked him, and healed the wound which had been
given. If therefore we see any of the followers of
Christ, in the midst of the most violent, unreasonable,
and wicked opposition, maintaining the humility and

Sign VIII. 1 OF GRACIOUS AFFECTIONS.

209

gentleness of the Lamb, in union with the harmless-
ness and affection of the dove, we may at once con-
clude that they are good soldiers of Jesus Christ.
When persons are fierce, and express violent passions,
they manifest weakness rather than fortitude.

There is a kind of boldness which arises from pride.
From this principle a man may be forward to expose
himself to the dislike of the world, and even to pro-
voke its opposition. It is the nature of spiritual pride
to affect singularity, and to court distinction. Proud
professors often place themselves in a state of warfare
with those whom they call carnal, that they may be
more highly esteemed among their own party. True
Christian fortitude is universal, bearing us above the
displeasure of friends, as well as of enemies ; so that,
influenced by this spirit, if called to make the sacrifice,
we should forsake all rather than Christ. That duty
which ascertains whether a man is willing to be de-
spised by his own party, is a much more proper test
of his religious fortitude, than his being forward to
expose himself to the reproach of enemies. The apos-
tle sought not glory either of the heathens, or of the
Jews, or of the Christians. 1 Thess. 2 : 6. He is bold
for Christ who has fortitude enough to confess his
fault openly, even before his opposers, when he has
committed one that requires such confession. Such
conduct as this is a far more decisive evidence of holy
courage, than resolutely and fiercely opposing our
enemies.

As some persons are mistaken respecting the naturr
of Christian courage, so are they as to the nature ol
evangelical zeal. It is indeed a flame, but it is a mild
one ; or rather it is the heat and fervor of divine love,
or Christian charity: the most benevolent principle
E 18*

210 THE EIGHTH SIGN [ Part III.

that can exist in the heart of man, or of angel. It
ardently and vigorously flows out toward its object;
and so, of course, in opposition to whatever is contrary
to that object. It stimulates, indeed, to vigorous oppo-
sition, but it is rather against sin than sinners. Bitter-
ness against the persons of men is no part of its nature
but quite the contrary ; for the warmer true zeal is,
and the higher it is raised, so much the fiu'ther are we
from such a spirit as this, and so much the more are
we filled with love, both to the evil and to the good.
This appears from what has just now been observed,
that true zeal, in its very nature and essence, is the
fervor of Christian love. And as to what opposition
it possesses to sin, it is primarily and chiefly ?gainst
the iniquity of our own hearts. There is therefore
nothing in true Christian zeal opposed to that spirit
of meekness, gentleness, and love — that spirit of a little
child M'hich has been spoken of; but, on the contrary,
every thing perfectly agreeable to its nature, and tend-
ing to promote its increase.

But in speaking more particularly upon the Chris-
tian temper and spirit. I would observe that the Scrip-
tures very clearly and expressly enforce the absolute
necessity of mercy, forgiveness and love, as exercises
belonging essentially to the disposition and character
of every Christian.

The Scriptures are as decisive as possible in assert-
ing that none are true saints but those who are of a
disposition to pitij and relieveihe indigent and afflict-
ed : " The righteous showeth mercy, and giveth."
Psalm 3''' t 21. " He is ever merciful, and lendeth,"
verse 26. *' He hath dispersed, he hath given to the
poor." Psalm 112 : 9. " He judged the cause of the
poor and needy: was not this to know me ? saitb the

Sign VIII.] OF GRACIOUS AFFECTIONS. 211

Lord." Jer. 22 : 16. " Pure religion and undefiled be-
fore God and the Father, is this, To visit the fatherless
and widows in their affliction," &c. James, 1 : 27.
" Blessed are the inercifiil, for they shall obtain mercy."
Matt. 5 : 7. For he shall have judgment, without mercy,
that hath showed no mercy. What doth it profit, my
brethren, though a man say he hath faith, and have
not works ? If a brother or a sister be naked, and des-
titute of daily food, and one of you say, " Depart in
peace, be you warmed and filled," though " ye give
not" him " those things which are needful to the
body; what doth it profit ?" James, 2 : 13-16. " Whoso
hath this world's goods, and seeth his brother have
need, and shutteth up his bowels of compassion from
him, how dwelleth the love of God in him?" 1 John,
3 : 17. Christ, in the description of the day of judg-
ment, represents the different sentences as being passed,
according as men have been merciful or otherwise.
His design in giving this description is evidently to
impress our minds with a conviction that, unless this
is our spirit and practice, we can have no hope of
being owned and accepted by him at tliat day. In
Scripture, the terms, a righteous man, and a merciful
man, are synonymous expressions : " The righteous
perisheth, and no man layeth it to heart; and merciful
men are taken awr.y, none considering tliat the right-
eous is taken away from the evil to come." Isaiah, 57: 1.
As to ?i forgiving spirit, or a disposition to overlook
injuries, Christ urges its importance both negatively
and positively. He expressly declares, that if we are
of such a spirit, it is an evidence that our sins are for-
given ; and that if we are not of such a spirit, it is a
proof that they are not foiigiven. He seems to take
special care that we should notice this, and always

212 THE EIGHTH SIGN [Part III.

bear it in our minds : " Forgive iis our debts, as we
forgive our debtors," is the petition which he taught
his disciples; and then he adds, "For, if ye forgive
men their trespasses, your heavenly Father will also
forgive you. But if ye forgive not men their tres-
passes, neither will your Father forgive your tres-
passes." Matt. 0 : 12, 14, 15.

That all true saints are of a loving, benevolent dispo-
sition, the Scriptures abundantly affirm. Without this,
the apos|le tells us, though we should speak w^ith the
tongues/of men and of angels, we are as sounding
brass, or a tinkling cymbal; and though we have the
gift of prophecy, and understand all mysteries, and
all knowledge, we are nothing. This disposition is
very often mentioned in the New Testament as a dis-
tinguishing characteristic of the disciples of Christ,
and that by which they may be known to be such,
both to themselves, and by others. Christ calls the
law of love, by way of eminence, his commandment :
'• A new commandment I give unto you, that ye love
one another ; as I have loved you, that you also love
one another." John, 13 : 34. " This is my command-
ment. That ye love one another, as I have loved you."
John, 15 : 12. " By this shall all men know that ye
are my disciples, if ye have Icve one to another." John,
13 : 35. The beloved, disciple, who had so much of this
temper himself, abundantly insists upon its importance.
None of the sacred writers are so express in reference
to the evidence of grace as he is ; and he insists scarcely
upon any evidence of grace, but a spirit of Christian
love, and a corresponding practice : " He that saith he
is in the light, and hateth his brother, is in darkness
even until now. He that loveth his brother abideth
.ii the light, and there is none occasion of stumbling

Sign VIII. j OF GRACIOUS AFFECTIONS. 213

in him." 1 John, 2 : 9, 10. " We know that we have
passed from death unto life, because we love the
brethren: he that loveth not his brother, abideth in
death." Chap. 3 : 14. See also verses 18, 19, 23, 24.
" Beloved, let us love one another; for love is of God,
and everyone that loveth, is born of God, and knoweth
God. He that loveth not, knoweth not God ; for God
is love." Chap. 4 : 7, 8. " If we love one another, God
dwelleth in us. Hereby we know that we dwell in him
and he in us, because he hath given us of his Spirit.
God is love, and he that dwelleth in love, dwelleth in
God, and God in him. If a man say, I love God, and
hateth his brother, he is a liar ; for he that loveth not
his brother, whom he hath seen, how can he love God,
whom he hath not seen ?" Verses 12, 13, 16, 20.

Hence it is abundantly evident from Scripture, that
those who are truly gracious are under tlie govern-
ment of the meek and benevolent spirit of Jesus Christ;
and that this disposition is essential to the nature of
saving grace, and is the proper spirit of true Chris-
tianity. We may therefore conclude, without hesita-
tion, that all truly Christian affections are attended by
such a spirit; and that this is the natural tendency of
the fear and the hope, the sorrow and tlie joy, the con-
fidence and the zeal of every true Christian.

Let no one conclude, however, that true Christians
have no remains of a contrary spirit, and that they
never, in any instance, act contrary to such a disposi-
tion. But I do affirm, that every tiling belonging to
true religion is of this tendency ; and that tliere is no
true Christian but who is so under the prevailing power
of such a spirit, that he is properly denominated from
it, and that it really forms his character. Ministers
and others have, therefore, no warrant to encourage

214 THE EIGtlTIl SIGN [Part IIL

persons of a contrary character and behavior to think
that they are converted, because they tell a plausible
story about illuminations and discoveries. Some place
religion so much in illuminations, and certain transient
impressions, and so little in the prevailing spirit and
temper, that they greatly misrepresent it, and exhibit
Christianity as if it were quite different from what it
is as delineated in the sacred writings. The Scriptures
know nothing of selfish, ill-tempered, and contentious
Christians. A greater absurdity cannot be thought of,
than a morose, hard-hearted, covetous, proud, mali-
cious Christian. We should endeavor to bring men
to the rules of the word of God. and not so to stretch
those rules, in order to include ourselves and our
friends, as to make them of no effect.

It is true that allowances must be made for natural
temper, but not such allowances as admit that those
who were wolves and serpents are now converted,
while there is no remarkable change in their spirit
and dispositions. The change made by conversion is,
in general, most remarkable with respect to that sin to
which the person was most addicted. Grace has bh^-
great a tendency to restrain and mortify those sins
which are contrary to the spirit mentioned above, as
it has to mortify drunkenness or lasciviousness. The
Scriptures represent the change wrought by the Gos-
pel, as appearing more particularly in a change of
spirit and temper: " The wolf — shall dwell with the
lamb, and the leopard shall lie down with the kid ; and
the calf, and the young lion, and the falling together
and a little child shall lead them. The cow and the bear
shall feed, their young ones shall lie down together,
and the lion shall eat straw like the ox. And the
sucking child shall play on the hole of the asp, and

Sign IX.] OF GRACIOLS AFFECTIONS. 215

the weaned child shall put his hand on the cockatrice's
den. They shall not hurt nor destroy in all my holy
mountain ; for the earth shall be full of the knowledge
of the Lord, as the waters cover the sea." Isaiah,
11 : 6-9. See also Isaiah, 65 : 25. Accordingly we
find, that in the primitive church converts were re-
markably changed in this respect: " For we ourselves
also were sometimes foolish, disobedient, deceived,
serving divers lusts and pleasures, living in malice and
envy, hateful, and haling one another. But after that
the kindness and love of God our Savior appeared —
not by works of righteousness which we have done,
but according to his mercy he saved us, by the wash-
ing of regeneration, and renewing of the Holy Ghost."
Tit. 3 : 4, 5. " In which ye also walked ; but now you
also put off all these ; anger, wrath, malice, blasphemy,
filthy communication out of your mouth." Col. 3 : 7, 5.

IX. Gracious affections soften the
heart, and are accompanied by a Chris-
tian tenderness of spirit.

False affections, however they may seem at first to
improve the disposition, have, in the end, a tendency
to harden the heart ; and the consequence is, the per-
sons thus deluded become less affected by their sins,
and less circumspect in their conduct ; less moved by
the warnings and cautions of the word of God, and
less susceptible of benefit from the chastisements of
his providence, than they were while under legal
awakenings and the fear of hell. They have felt cer-
tain impressions and affections, have a high opinion of
themselves, and consider their state as being quite
safe; and therefore they are now much more easy

iP^e

216 THE NINTH SIGN [Port III.

than they were before in the neglect of such duties as
are troublesome and inconvenient. They are not so
alarmed at their own defects and transgressions, and
are more liable to yield to temptation. They are now
less attentive to their behavior in the holy presence of
God, in the time of public or private worship. For-
n^erly, perhaps, under legal convictions, they took
mlich pains in religion, and denied themselves many

iilifications ; but now, thinking themselves out of the
anger of hell, they are more disposed to avoid the
cross, and save themselves the trouble of performing
difficult duties.

Such persons as these, instead of embracing Christ
as the S'dvloi' from their sins, trust him as the Savior
o/* their sins; instead of fleeing to him as the Tefiige
FROM ibeir spiritual enemies, they make use of him as
a defence of those enemies. They make Christ the
minister of sin, and trust in him to preserve them in
the quiet enjoyment of their unholy gratifications.
Thus they take the place of the children of God, even
his bosom, and fight against him with weapons hid
under their skirts. The Apostle Jude speaks of some
who crept in among the saints, professing to trust in
Christ, but who were in reality ungodly men, turning
the grace of God into lasciviousness. Jude, 4.

Gracious affections possess a quite different ten-
dency ; they gradually turn a heart of stone into a
heart of flesh. They flow from a contrite spirit. The
tenderness of heart essential to a true Christian, is
well represented by our Savior, when he compares
such a one to a little child. The affections of a child
are easily moved. It is fearful and^ diffident, pliant
and compassionate.

Hence gracious affections do not tend to make per-

Sign iX.J OF GliACIOUS AFFECTIONS. 217

SOUS forward and noisy, bill rather the contrary. Real
Christians are disposed to clothe with a kind of holy
fear, all their behavior toward God and toward man.
Psa.2: 11;1 Pet.3: 15;2Cor.7: 15; Eph.6 : 5; 1 Pet.
3: 2; Rom. 11 : 20.

But some may ask, is there no such thing, then, as
a holy boldness in prayer, and in the other duties of
divine worship ? I answer, there undoubtedly is, and it
is chiefly to be found in eminent saints, possessing a
high degree of faith and love. But this holy confi-
dence is not at all opposed to reverence. It removes
or lessens that distance which arises from moral causes,
or alienation of heart ; it also removes the distance of
relation, so that slaves now become children ; but it
does not at all lessen that reverential distance, which,
in the nature of things, necessarily exists between the
Creator and the creature. Confidence in the sinner,
possessing a proper view of God and of himself, will
not induce him to approach his Maker with less fear
and reverence than the angels in heaven do, who cover
their faces before his throne. Isa. 6 : 2. Elijah, that
great prophet, who enjoyed so much holy familiarity
with God, when conversing with him on the mount,
wrapped his face in his mantle. It was not from ser-
vile dread, occasioned by the terrible wind, and earth-
quake, and fire, that he thus acted ; for these had ceased,
and God then spoke to him as a friend, " in a still small
voice." 1 Kings, 19 : 12, 13. And Moses, with whom
God spake face to face, as a man speaks with his friend,
and who was distinguished above all the other pro-
phets by the familiarity to which he was admitted, at
a time when he enjoyed the greatest nearness to God,
" made haste," it is said, " and bowed his head toward
the earth, and worshipped." Exod. 34 : 8.
E 19

218 THE MINTH SIGN [Part III

There is a most improper and irreverent boldness in
the addresses of some persons to the great Jehovah ;
from the very idea of which they would shrink with
confusion and horror, were they sensible of the natu-
ral and moral distance subsisting between God and
themselves. They are like the Pharisee, wlio drew
near boldly, in confidence of his own eminence in ho-
liness ; whereas, if they were sensible of their vileness,
they would act more like the Publican, who " stood
afar off, and durst not so much as lift up his eyes to
heaven ; but smote upon his breast, saying, God be
merciful to me a sinner." It becomes such sinful crea-
tures as we are, to approach a holy God, although with
faith and without terror, yet with contrition, penitence,
and confusion of face. It was foretold that this should
be the disposition of the church, in her latter-day glory,
when God should afford her remarkable comfort, by
the revelation of his covenant mercy to her : " I will
establish unto thee an everlasting covenant. Then
shalt thou remember thy Avays, and be ashamed. And
I will establish my covenant with thee, and thou shalt
know that I am the Lord ; that thou mayest remem
ber and be confounded, and never open thy mouth any
more, because of thy shame, when I am pacified to-
ward thee, for all that thou hast done, saith the Lord
God.-' Ezek. 16 : 60, &c. The woman of whom we
read in the seventh chapter of Luke, who, according
to the testimony of the Redeemer himself, had much
of that love which casteth out fear, approached Christ
Hi ari acv-epxable mannei, when she c?>,me with modes-
ty, reverence, and shame ; and when she stood at his
feet, weeping behind him, as not being fit to appear
before him, washing his feet with her tears.

One reason why gracious affections are accompa-

Sign IX.] OF GRACIOUS AFFECTIONS. 219

nied by this tenderness of spirit, is this — true grace
promotes convictions of conscience. Convictions are
usually the first work of the Holy Spirit, and after
conversion succeeds joy and peace in believing. This
experience has a tendency to put an end to terror,
though it rather increases than diminishes convictions.
It does not stupify conscience, but renders it more sen-
sible of the heinous and dreadful nature of sin. Grace
tends to give the mind a clearer conception of the
same things respectijig sin, of which it was convinced
under the first workings of the Holy Spirit; that is,
its direct opposition to the will and honor of God, his
utter detestation of it, and the dreadful punishment il
deserves, and to which it leads the finally impenitent.
And not only so, but it convinces the mind of the in-
finitely hateful nature of sin, a circumstance of which
it saw nothing, while under legal convictions. The
heart of a true penitent is like a burnt child, it dreads
the fire ; whereas, on the contrary, he who has had
only a counterfeit experience, is like iron, which, hav-
ing been heated, and then suddenly quenched, becomes
much harder than before. False conversions put an
end to convictions of conscience ; and so either re-
move, or greatly diminish, that tenderness of spirit
which was manifested under legal convictions.

All gracious affections promote this Christian ten-
derness or sensibility. It is promoted not only by
godly sorrow, but by evangelical joy : " Serve the
Lord with fear, and rejoice with trembling." Psalm
2 : 11. Gracious hope has likewise the same tenden-
cy : " The Lord taketh pleasure in them that fear him,
in those that hope in his mercy." Psalm 147 : 11. In-
deed, the more there is of this hope, the more there is
also of this holy tenderness of soul. The more servile

220 THE TENTH SIGN (Part III,

fear is banished by evangelical confidence, the more is
reverential fear promoted. In proportion as the fear
of the displeasure of God in future punishment is de-
creased, in the same proportion will the fear of his
displeasure itself be increased; and as the fear of hell
is diminished, in the same degree will the fear of sin
be augmented. The removal of doubts, as to ine true
Christian's state, is attended by a proportionate in-
crease of holy jealousy, as to his own heart, his own
strength, wisdom, &c. The less he is afraid of natural
evil, the more he is likely to be afraid of moral evil, or
the evil of sin. The more he has of holy boldness, the
less he has of self-confidence. x\s he is delivered from
the fear of hell, he is in the same degree made sensible
of having deserved it. He has the firmest comfort, but
the softest heart ; is richer than others, but poorest of
all in spirit ; he is at once eminent, and the least and
tenderest child, among the saints.

X. Gracious affections possess a heau-
tifal symmetry.

Not that this symmetry is perfect in the present life -,
it is often defective in many things, through the im-
perfection of grace, for want of proper instruction, or
through some particulai* unhappiness of natural tem-
per. But still there is never that monstrous dispropor-
tion in the gracious affections, and the various parts of
true religion in the saints, which is very often ob-
servable in the counterfeit graces and false reJigior
of hypocrites.

The holy affections of the saints possess that pro-
portion, which is the natural consequence of the uni
versaMty of the work of sanctification. They have

Sign X.J OF GRACIOUS AFFECTIONS. 221

the whole image of Christ upon them ; they have put
off the old man, and have put on the new man, in all
his parts and members. It hath pleased the Father,
that in Christ all fulness should dwell ; there is in him
every grace, and they who are his receive of his ful-
ness, grace for grace. John 1 : 14, 16. There is every
grace in them which is in Christ; giace answering to
grace; the same beautiful proportion which is in the
original — feature for feature — member for member.
The natural body consists of many members, all in
beautiful proportion ; so it is in the new man, consist-
ing of various graces and affections. The body of one
who was born a perfect chi-ld, m.ay fail of exact pro-
portion through distemper ; yet the disproportion is by
no means like that of those who are born monsters.
It is with hypocrites as it was with Ephraim of old:

" Ephraim is a cake not turned," half baked and half
dough — there is no uniformity in their affections.

There is in many hypocrites a great disproportion
as to the several kinds of religious affections. Holy
hope and holy fear are united in the saints. See Psa.
33 : 18 ; 147 : 11. But hypocrites have the firmest con-
fidence, while they are void of reverence, self-diffident v
and caution. The joy of the saints, however great, ij,^
invariably attended by holy fear. The disciples, on
the morning of the resurrection of Christ, "departed
quickly from the sepulchre, with fear and great joy."
Matt. 28 : 8. But hypocrites rejoice without trembling;
their joy is directly opposite to godly fear.

One great difference between the saints and hypocrites
is this — the joy and comfort of the former is attended
by godly sorrow and mourning for sin. They have not
only sorrow to prepare them for their first comfort, but
It continues v/ith them after their joy is established .
E 19*

222 THE TENTH SIGN f Part III.

Although Christ hath borne our griefs and carried our
sorrows, so that true believers are freed from the sor-
row of everlasting punishment, and may appropriate
the consolation which he has provided; yet this does
not prevent their joy from being attended by the sor-
row of repentance. Real saints are represented in
Scripture, not only as those who have mourned, but as
those who still mourn for sin.

Not only is there often in hypocrites an essential de-
ficiency, as to some kinds of religious affections ; but
also a strange disproportion, in the same affections,
with regard to different objects.

Some make a great show of love to God, and per-
haps have been mucli affected by what they have heard
or thought respecting him ; but they have not a spirit
of love and benevolence toward men: they are dis-
posed to envy, evil speaking, contention, and revenge ;
and are not very strict and conscientious in observing
the commandment of doing to others as they would
that others should do to them: "If a man say, I love
God, and hateth his brother, he is a liar." 1 John 4 : 10.
And, on the other hand, there are some who appear as
if they had a great deal of benevolence to men, who
have no love to God.

Again ; there are some who have strong affections for
particular persons, but their love is far from being so
extensive and universal as true Christian love is. They
are warm in their affections for some, while they are
bitter in their enmity against others. They are closely
attached to their own party, to those who admire and
love them, but are fierce against those that oppose them.
"Be ye like unto your Father " who "is in heaven; for
he maketh his sun to rise on the evil and on the good.
— For if ye love them that love you, what reward have

Sign X.] OF GRACI0U3 AFFECTIONS. 223

you? do not even the publicans the same?" Matt. 5:
45, 46. Some evidence great affection for their neigh-
bors, and are enraptured with the company of the chil-
dren of God abroad ; while, at the same time, they are
churlish toward their wives, their children, and do-
mestics, and are very negligent of relative duties.

As there is a monstrous disproportion in the love of
some professors in its exercise toward different per-
sons, so there is in its exercise toward the same per-
sons, at different times. Some persons evidence great
love to men, as it respects their temporal welfare, but
appear to have no concern for their spiritual and ever-
lasting happiness. Others, on the contrary, pretend to
have great love for the souls of men, while they have
no concern for their temporal comfort. To profess
great concern for the souls of men costs nothing; but,
in order to promote their temporal ease and comfort,
it is necessary to part with money. But true Chris-
tian love to the brethren extends both to their spiritual
and temporal interests; and in this it resembles the
love and compassion of Jesus Christ. He showed
mercy to the souls of men by preaching the Gospel to
them, and to their bodies by going about doing good,
healing all manner of sickness and disease among the
people. We have a remarkable instance of his com-
passion to the souls and the bodies of men, shown to
the same individuals : " And Jesus, when he came out,
saw much people, and was moved with compassion
toward them, because they were as sheep not having
a shepherd ; and he began to teach them many things."
Mark, 6 : 34, &c. In the sequel, we have an account
of his compassion to their bodies. They had been a
long time without food, and he fed five thousand of
them with five loaves and two fishes. — Now, if the com-

224 THE TENTH SIGN [Part III.

passion of professing Christians does not operate in
the same way, it is evidently not true Christian com-
passion.

Further, it is an evidence that our affections are not
evangelical, if we appear to feel much for the imper-
fections of our fellow-professors, as for their lukewarm-
ness, &c. but are in no proportion sensible of our own.
A real Christian may be affected by the lukewarmness
of other saints, and may mourn over it ; but, at the
same time, he will not feel so much for the imperfections
of others, as for his own. The latter are most in view,
and of those he is most ready to complain. A less de-
gree of spiritual influence will lead a person to pity
himself, than what would induce him rightly to feel
the calamities of others ; and if men have not the in
ferior degree of gracious influence, we may at once
infer that they do not possess the greater.

And here I would observe, — and the observation may
be regarded as a general criterion, — that if persons pre-
tend to high attainments in religion, but do not appear
to have arrived at certain lower attainments, it is an
evidence that their profession is of no value. For ex-
ample, if they profess to be greatly affected by the
wickedness of their own hearts, but are not affected by
the obvious violations of the commands of God in their
practice ; or if they profess to venture their souls upon
Christ, trusting the faithfulness of God in his promises,
for their eternal welfare 5 but at the same time have not
confidence enough to trust him with a small part of
their property, devoted to pious and charitable pur-
poses ; under these circumstances their professions are
manifestly of no value.

What has been observed of the affection of love, may
be also observed of all the other affections, in their re-

Sign X.] OF GRACIOUS AFFECTIONS. 225

ference to religion. When they are genuine, they ex-
tend, in a proportionate degree, to all the various things
which form their proper objects; but when they are
spurious, they are in general strangely dispropor-
tionate. It is thus with religious desires : in the saints,
they have respect to all those things in general which
are spiritual and excellent, and that in proportion to
their excellency or importance ; but, in false professors,
the case is often quite otherwise. The latter pursue,
with impatient vehemence, something of small import-
ance, while they treat with coldness and indifference
other things of far greater consequence. Thus, for in-
stance, some persons have a strong inclination to de-
clare to others what they experience, and perhaps to
exhort them ; while, at the same time, they possess no
proportionate inclination to other duties, to which true
religion has even a more powerful tendency ; such as
pouring out the soul before God in earnest, secret
prayer, and thanksgiving.

As to hatred and zeal, when they spring from right
principles, they are exercised against all kinds of sin
in proportion to the degree of their turpitude : " I hate
every false way." Psalm 119 : 104. But false hatred
and zeal against sin, are exercised against some parti-
cular sins only. Thus some persons are very zealous
ngainst profaneness and pride in dress, who them-
selves are notorious for covetousness, and perhaps for
backbiting, envy, turbulence of spirit, and hatred to-
ward those who have injured them. False zeal is ex-
ercised against the sins of others only ; but truly Chris-
tian zeal, chiefly against our own. Some profess to
abhor their own sins of lieart, and exclaim mucli
against their inward corruption, and yet make light of
sins in practice, and seem to commit them witliout
much restraint or remorse.

226 THE TENTH SIGN [Part III.

As there is a much greater disproportion in the ex-
ercise of false religious affections than of the true, as
to different objects, so there is also, as to different times.
For although true Christians are not always alike, yet
there is not the same instability in them as in false
professors. The righteous man is said to be one, whose
heart is fixed, trusting in God ; to have his heart esta-
blished with grace, and to hold on his way. Psalm
112 : 7 ; Heb. 13:9; Job, 17 : 9. If, therefore, persons
are religious only by fits, it is evident that their reli-
gious affections are unsound. They are like certain
waters, which in the time of a shower flow abundantly,
but are afterward soon dry. A real saint, on the con-
trary, is like a stream flowing from a perpetual spring ;
though it may be greatly increased by a shower, and
decreased by drought, it yet constantly runs. " The
water that I shall give him, shall be in him a well of
water, springing up unto everlasting life." John, 4 : J4.
Many hypocrites are like comets, which appear for a
while with a great blaze ; they are very irregular and
imsteady in their motion, and are therefore called wan-
dering stars, Jude, 13. But real saints are like the
fixed stars, which, though they rise and set, and are
often obscured by clouds, are yet stedfast in their
orbits, and may be truly said to shine with a constant
light.

And as there is a great disproportion in false reli-
gious affections, as to different times ; so there often is,
as to different situations. Some are greatly affected in
company, but quite otherwise in private meditation,
and in secret converse with God. A true Christian
undoubtedly delights in religious fellowship, and finds
much to affect him in Christian conversation ; but he
also delights to retire for the purpose of holding com-

Sign X.J OF GRACIOUS AFFECTIPNS. 227

inuiiion with God in private. See Genesis, 24 : 63.
How often do we read that Jesus Christ retired into
solitary places for holy converse with his Father ! It
is difficult to conceal strong feelings, but gracious affec-
tions are of a less obtrusive nature than those that are
counterfeit. The gracious mourning of true penitents,
at the beginning of the latter-day glory, is represented
as being so secret, as to be hidden from the companions
of their bosoms : " And the land shall mourn, every
family apart, the family of the house of David apart,
and their wives apart," &c. Zeeh. 12 : 12-14. The
saints mourn in secret for the sins of others : " If ye
will not hear it, my soul shall weep in secret places
for your pride, and mine eyes shall weep sore, and run
down with tears, because the Lord's flock is carried
away captive." Jer. 13 : 17. Gracious joy is also of a
retired nature : " My mouth shall praise thee with joy-
ful lips, when I remember thee upon my bed, and me
ditate on thee in the night-watches." Psalm 63 : 5.

The most eminent divine favors which the saints
have enjoyed, according to what we read in Scripture,
were enjoyed in their retirement. The principal ma-
nifestations which God made of himself, and of his
covenant mercy to Abraham, were made when he was
alone, apart from his numerous family. Isaac received
that special gift of God to him, Rebecca, when walk-
ing alone, meditating in the field. .Jacob was retired
for prayer, when he wrestled with the Angel of the
covenant, and obtained the blessing. God revealed
himself to Moses in the bush, when he was in a solitary
place in the desert, in Mount Horeb ; and afterward,
when he was admitted to the closest communion with
God which he ever enjoyed, he was alone in the same
mountain, where he continued forty days and forty

22^ THE ELEVENTH SIGN [Part III

nights. God held comminiion with those great pro-
phets, Ehjah and EUsha, and conversed with them
freely, chiefly in their retirement. When Jesus Christ
had the greatest prelibations of his future glory, it was
not when he was with the multitude, or with the twelve
apostles, but when retired in a solitary place, with only
Peter, James, and John. And when John, the beloved
disciple, was favored with those wonderful visions of
Christ, and of his future dispensations toward the
church and the world, which E^re recorded in the Re-
velation, he was alone, in the Isle of Patmos. I do not
deny that there are also instances of great favors re-
ceived by the saints when in company with others ; or
that there is not much in Christian conversation, and
in social and public worship, tending greatly to refresh
and elevate the minds of the saints. All I aim at by
what I have said, is, to show that true grace, however
much it loves Christian society, in a peculiar manner
delights in retirement and secret communion with
God. If persons are much engaged in social religion,
and but little in the religion of the closet, and are little
moved when alone with God, there is reason to doubt
the reality of their religion.

XI. The higher gracious -affections
are raised, the more is a spiritual ap-
petite increased.

The more a person loves God with a gracious affec-
tion, the more he desires to love him •. and the more he
hates sin, the more he desires to hate it. The kindling
of gracious affections is like the kindling of a flame: the
higher it is raised, the more ardent it is. It is as na-

Sign XI.] OF GRACIOUS AFFECTIONS. 229

tural for one who is bora spiritually to thirst after
growth ill holiness, as it is for a child to desire its mo-
ther's breast. 1 Pet. 2 : 2, 3. The highest enjoyment
!)f the saints in this world is but a taste, a prelibalion
i)f their future glory ; and the greatest eminence at
which they arrive in the present state, has no tendency
to satisfy them, or to abate their desires after more.
On the contrary, the advances which they have already
made, induce them to press forward with greater eager-
ness : " Forgetting those things which are behind, and
((reaching forth unto those things which are before, I
press toward the mark. Let us therefore, as many as
lie PERFECT, be thus minded." Phil. 3 : 13-15.

The more we possess of holy affections, the more we
have of that spiritual taste of which I have spoken else-
where, ty which we perceive the beauty and relish
the sweetness of moral excellence, or holiness. The
more grace we possess, while in this state of imperfec-
tion, the more are we sensible of our distance from
what we ought to be ; and of course the more we feel
our need of grace. Besides, grace, so long as it is im-
perfect, is of a growing nature, and in a growing state.
All animated beings, while in a state of imperfection,
seek after growth ; and so much the more, as they are
healthy and thriving. The more we possess of spiri-
tual discoveries and affections, the more do we become
earnest supplicants for grace, or spiritual food, that we
may grow thereby ; and the more earnestly do we seek
it, in the use of appointed means ; for gracious long-
ings after holiness are not feeble, ineffectual desires.

But it may be said, Is this consistent with what all

allow to be the case, that spiritual enjoyments are of a

soul-satisfying nature? I answer, there will appear

no inconsistency in this, if it is considered in what re-

E 20

230 THE ELEVENTH SIGN [Part III.

spects spiritual enjoyments are said to be soul-satisfy-
ing. Certainly they are not of a cloying nature. They
satisfy the soul,

(1.) As they are adapted to its nature, its capacity,
and its wants ; so that, possessing them, we desire no
other kind of enjoyment.

(2.) They always answer our expectations.
(3.) The gratification and pleasure arising from
spiritual enjoyments are permanent.

(4.) There is such a fulness and sufficiency in spiri-
tual blessings, that, were obstacles arising from our de-
pravity removed, they would satisfy to the utmost ex-
tent of our wishes.

But we are not to conclude from these things, that a
person who has tasted of spiritual blessings, has no ap-
petite excited after more, or that his appetite will not
increase the more he tastes, until he arrives at a state
of perfect enjoyment. Bodies attracted to the earth,
tend to it the more strongly the nearer they approach.
Spiritual good is of a satisfying nature, and, for that
very reason, the person who tastes it, will thirst after
it; and the more he experiences, the more he knows
of its satisfying sweetness, the more earnestly will he
hunger and thirst for those blessings, until he arrives
at absolute perfection. Hence it is, that the greater are
our spiritual affections, the more ardent are our desires
and endeavors after grace and holiness.

But with false religious affections it is quite other-
wise. If at first there is an ardent desire after more
grace, in proportion as these affections rise, that desire
ceases, or is abated. Perhaps the mere professor, while
under legal convictions and much afraid of hell, earn-
estly desires spiritual light in his understanding, faith
in Christ, and love to God ; but now that those false

Sign XI.] OF GRACIOUS AFFECTIONS. 231

affections are produced, he no longer feels anxious for
light and grace, for his end is answered ; he is confi-
dent that his sins are forgiven, that he is in the path
to heaven, and so he is satisfied. Very high false reli-
gious affections put an end especially to ardent desires
after grace and holiness. The subject of these affec-
tions is far from appearing to himself as a poor, empty
creature ; on the contrary, in his own estimation he is
rich, and increased with goods, and hardly conceives
of any thing more excellent than what he has already
obtained.

Hence there is an end to the earnestness of many
persons, when they have obtained what they call
their conversion ; or, at least, when they have enjoyed
those high affections which make them fully confident
that they are converted. While they regard them-
selves as in a state of nature, they seek after God, and
cry earnestly for grace, in the use of means ; but after-
ward they act as if their work was done, they live
upon their past experience, and there is an end of their
striving for divine things. On the other hand, the holy
principles which actuate the real saint, have a far more
powerful influence in producing earnestness after God
and holiness, than that servile fear which stimulates
the exertions where nothing more is experienced than
mere legal convictions. Hence seeking God is men-
tioned as one of the distinguishing characteristics of
the real saints. Psa. 24 : 6 ; 69 : 6, 32; 70 : 4. The Scrip-
tures every where represent our seeking, striving, and
labor, as being chiefly subsequent to our regeneration,
and our regeneration as forming only the commence-
ment of our work. And almost all that is said in the
New Testament respecting watching, — giving earnest
heed to ourselves, — running the race that is set before

232 THE ELEVENTH SIGN. [Part IIL

US, — striving and agonizing, — wrestling not w^ith flesh
and blood, but with principalities and powers, — fight-
ing,— putting on the whole armor of God, — press-
ing forward, — reaching forth, — continuing instant in
prayer, — crying to God day and night, — is addressed
immediately to saints. But there are many professors
at present, who have adopted a strange anti-scriptural
notion about having all their striving and wrestling be-
fore they are converted ; so as to have an easy time oi
it afterward, enjoying themselves in sloth and indo-
lence. Without doubt there are some hypocrites who
will think themselves well able to abide this test, and
who will readily say that they desire not to rest satis-
fied with present attainments, that they are pressing
forward, longing after God, and desiring greater de-
grees of holiness. But the truth is, their desires are
not properly after holiness for its own sake, but only
for selfish ends. They long after clearer discoveries,
that they may be better satisfied as to the state of their
souls ; or because, in great discoveries self is gratified,
in being so highly favored of God, and so exalted above
other persons. Or perhaps they have a kind of forced
longing: they must, they think, long for more grace,
otherwise their state would be doubtful. ■ But such
things as these are far different from the thirsting of
the new man after God and holiness. There is an ar-
dent desire after holiness, as natural to the new crea-
ture as vital heat is to the body. There is a holy pant-
ing after the Spirit of God, for an increase of holiness,
as natural to the new creature as breathing is to the
animated body. Holiness or sanctification is more di-
rectly the object of these desires, than any manifesta-
tion of the love of God. Where we read in the Scrip-
ture of the desires, longings, and thirstings of the saints,

Sign XII.] OF GRACIOUS AFFECTIONS. 233

righteousness and the law of God are much more fre-
quently mentioned as their object, than any thing else.
The saints desire the sincere milk of the word, not so
much to testify the love of God toward them, as that
they may grow thereby in holiness. Grace is the good
man's treasure. Isa. 33 : 6. Godliness is the gain of
which he is covetous. 1 Tim. 6 : 6. — Hypocrites long
for discoveries, more for the present comfort of them,
and from the notion that they are a manifestation of
the love of God, than for their sanctifying influence.
But neither longings after great discoveries, or after
the love of God ; nor desiring to be in heaven, or to
die; is so distinguishing a mark of true piety, as ear-
nest desires after holiness of heart and life.

XII. Gracious affections have then-
exercise and fruit in Christian practice.

Christian practice implies three things:

1. A behavior or conduct universally agreeing with
the will of God.

2. A holy conduct pursued with the greatest earnest-
ness and diligence ; so as to make the practice of re-
ligion eminently our work and business.

3. A perseverance in holiness to the end of life ; so
as to make religion not only our business at certain
seasons, or upon extraordinary occasions ; but the busi-
ness of life ; a business adhered to through all changes,
and under all trials.

The necessity of each of these in order to true re-
ligion, is most clearly and fully taught in the word of
God.

1. It is necessary that we should be universally obe-
dient: "Every man that hath this hope in him, puri-
E 20*

234 THE TWELFTH SIGN [Part IIL

fieth himself, e-ven as he is pure." 1 John, 3:3. " Who-
soever abideth in him, sinneth not ; whosoever sinneth,
hath not seen him, neither known him." Verse 6. " Ye
are my friends if ye do whatsoever I command you."
John, 15 : 14. " Whosoever shall keep the whole law,
and yet offend in one point, is guilty of all." James.
2 : 10. " Now the works of the flesh are manifest,
which are these : Adultery, fornication, uncleanness,
lasciviousness, idolatry, witchcraft, hatred, variance,
emulations, wrath, strife, seditions, heresies, envyings,
murders, drunkenness, revellings, and such like; of
which I tell you, as I have told you in time past, that
they" who " do such things shall not inherit the king-
dom of God." Gal. 5 : 19, 20, 21. One sin retained
and indulged will cut us off from everlasting salvation.
Matt. 5 : 29, 30. Saul was commanded to slay all the
Amalekites ; he slew all but Agag, and the saving of
him alive proved his ruin. Caleb and Joshua entered
into the promised rest, because they followed the Lord
fully. Num. 14 : 24 ; 32 : 11, 12 ; Deut. 1 : 35, 36 ; Josh.
14 : 6-14. Naaman appeared to be greatly affected with
gratitude for the healing of his leprosy, and he pro-
posed to engage in the service of God ; yet in one thing
he desired to be excused, and by this he gave evidence,
as I suppose, of his hypocrisy. And Herod, though
he feared John, and heard him gladly, and, in conse-
quence, did many things ; yet he refused to part with
his beloved Herodias, and for this refusal, no doubt, he
was condemned. It is necess-^ry that we should part
with our dearest iniquities, those which are as our right
hand and right eye ; sins which most easily beset us,
and to which we are most exposed from our natural
inclinations, or particular circumstances. Christ will
not reveal his love to us until we part with our dearest

Sign XII.J OF GRACIOUS AFFECTIONS. 235

sins, nor until we are brought to comply with the most
difficult duties.

Our obedience must not consist in the mere nega-
tives, it must also include the positives of religion.
Sins of omission are breaches of the commands of God,
as much as sins of commission. Christ, in Matthew
25, represents those who shall be placed at the left
hand, as being condemned for sins of omission : " I
was an hungered, and ye gave me no meat," &c. A
man therefore cannot be said to be universally obedient
merely because he is no thief, nor drunkard, nor whore-
monger, nor profane swearer, nor liar ; because he is
not dishonest, unclean, or malicious ; he must also be
pious, humble, meek, forgiving, peaceful, benevolent,
merciful, and charitable. Without these things, he does
not obey the laws of Christ— laws abundantly insisted
on in the Scriptures, as being of the greatest import-
ance, and never to be dispensed with

2. In order to our being true Christians, it is neces-
sary that we pursue the service of God with great
earnestness and diligence, as the main business of our
lives. All the people of God not only serve him, but
are zealous of good works. Titus, 2 : 14. No man can
do the service of two masters at once. Those who are
the true servants of God, give themselves up to his
service, and make it their constant work ; that which
employs their best affections, and the chief of their
strength. Phil. 3 : 13. Without earnestness, there is
no proceeding in that narrow way which leads to life ;
and so no arriving at that state of happiness and glory
to which it leads. Without earnest labor, there is no
ascending the Jiill of Zion ; and so no arriving at the
heavenly city, the new Jerusalem. There is need of
watching and praying always, in order to our escying

236 THE TWELFTH SIGN [Part III.

those dreadful evils which are coming on the ungodly,
and our being counted worthy to stand before the Son
of man. There is need of our putting on the whole
armor of God, and our exercising the utmost firmness,
in order to our avoiding a total overthrow, and being
utterly destroyed by the fiery darts of the wicked one.
It is necessary that we should forget the things that
are behind, and reach forth to the things that are oe-
fore, pressing toward the mark, for the prize of the
high calling of God in Christ Jesus our Lord, in order
to our obtaining that prize. Slothfulness in the service
of God is as destructive as open rebellion ; for the
slothful servant is a wicked servant, and shall be cast
into outer darkness, among the more determined ene-
mies of God. Matt. 25 : 26, 30. They who are slothful,
are not followers of them who, through faith and pa-
tience, inherit the promises. Heb. 6 : 11, 12. All who
follow that cloud of witnesses who are gone before to
heaven, lay aside every weight, and the sin that most
easily besets them, and run with patience the race set
before them. Heb. 12 : 1. That faith by which we rely
upon the righteousness of Christ, and truly live upon
him, is invariably accompanied by such a spirit of earn-
estness in the Christian work.

3. The true Christian persevei^es, in the way of uni-
versal obedience through all the various trials by which
he is exercised, to the end of life. He continues in the
practice of duty ; steadfast in a holy conduct through
the various trials to which he is exposed.

By trials, I mean those things which render our con-
tinuance in the path of duty, and in faithfulness to God,
difficult. Some things tend to cherish or provoke our
depraved inclinations ; some lessen restraints, and em-
bolden us to commit sin ; and some make our duty ap

Sign XII.] OP GRACIOUS AFFECTIONS. 237

pear terrible, and so tend to frighten us, and drive us
from it. God, in his providence, tries his friends, in
order that he may make them manifest, tliat he may
exhibit to their own consciences, and to the world, suf-
ficient matter of conviction as to their real state.

True saints may in some degree backslide, they may
be foiled by particular temptations, and may fall even
into great sins ; but they never fall so as to grow weary
of religion and the service of God, and habitually and
finally to dislike and neglect it, either on its own ac-
count, or on account of the difficulties which attend it.
This is evident from Gal. 6:9? Rom. 2 : 7; Heb. 10 :
36. Those who are truly converted, are new men —
new creatures — they are sanctified throughout, in spirit,
soul and body : old thing? are passed away — all things
are become new, — they have new dispositions — a new
conversation, and a new practice — they walk in new-
ness of life, and continue to do so to the end of life.
Those who fall away, and cease thus to walk, give evi-
dence that they were never risen with Christ. This is
especially the case, when the persuasion that they are
converted, and so in a safe state, is the very cause of
their declension. It is the same, whether they fall into
their former sins, or have the corruption of nature, in-
stead of being mortified, turned into a new channel.
Some persons who think themselves converted, do not
indeed return to their former profaneness and lewd-
ness; but, from a high opinion of their experience,
graces, and privileges, gradually settle in a self-righte-
ous temper of mind, and adopt a correspondent beha-
vior. When it is thus with professors, however far
they may appear to have departed from their former
evil practices, this alone is sufficient to condemn them,
and may render their latter state far worse than their
former.

238 THE TWELFTH SIGN [Part III.

Thus I have explained what I mean, when I say,
that gracious affections have their exercise and fruit in
Christian practice. That their tendency is to such a
result, will appear from a consideration of each of the
characteristics of holy affection which have been above
laid down.

This subject may be farther illustrated and confirmed,
by our considering that the holy Scriptures place sin-
cerity and soundness of religion in our making choice
of God as our Lord and portion, forsaking all for him ;
in our complying with the religion of Christ, embrac-
ing it with all its difficulties, disregarding even our
lives for his sake ; and in our giving up ourselves, with
all that we possess, wholly and for ever to his service.
Now if we give up ourselves, with our affections, to his
service, without reserve, we shall behave ourselves uni-
versally as those who are devoted to his glory ; and if
we cordially and deliberately embrace the religion of
Jesus, with all its difficulties, and with all the sacrifices
it requires, we shall embrace it universally and prac-
tically, with decision and perseverance.

The tendency of grace in the heart, to a holy prac-
tice, is direct, and the connection natural, intimate, and
necessary. There is nothing of a more active nature
than true grace ; it is spiritual and divine life itself.
Godliness in the heart, is as directly related to practice,
as a fountain is to a stream. To promote holy prac-
tice is a principal object of regeneration ; and every
thing in this great change is calculated to secure this
important end : " For we are his workmanship, created
in Christ Jesus unto good works." Eph. 2 : 10. " Who
gave himself for us, that he might redeem us from all
iniquity, and purify unto himself a peculiar people,
zealous of grood works." Tit. 2 : 14. See also 2 Cor.

ttign XII.] OF GRACiOUS AFFECTlOiSS. 239

5 : 15 ; Heb. 9 : 14 j Col. 1 : 21, 22 ; 1 Pet. 1:18; Luke,
1 : 74, 75. Holy practice is as much the object of
God in all that he does respecting his saints, as fruit i«
the object of all the husbandman does in the cultiva-
tion of his field or vineyard. Every thing belonging
to Christian experience, directly and immediately leads
to a holy practice.

As the real saint is always attentive to a holy prac-
tice, so he only is thus attentive. All unsanctified men
are workers of iniquity ; they are of their father the
devil, and his works they will do. Mere pretenders to
religion will not endure the trials to which, in general,
professors are exposed ; they will not continue faithful
to Christ in practice, and follow him whithersoever he
goes. However far they may proceed in religion, they
are still the servants of sin ; the chains of their old task-
masters are not broken; their lusts have still a reign-
ing power in their hearts, and therefore to these mas-
ters they will continue to render obedience : " Many
shall be purified, and made white, and tried ; but the
wicked" will '• do wickedly." Dan. 12 : 10. An un-
sanctified man may hide his shi, and in many things,
and for a time, deny himself; but he will not finally
renounce his sin ; it is too dear to him : " Wickedness"
is " sweet in his mouth ; he" spareth " it, and forsaketh
it not." Job, 20 : 12, 13. Herein principally consists
the straitness of the gate, and the narrowness of the
way that leads to life — the way of life is a way of self-
denial and self-renunciation.

From what has been said, it is manifest that Chris-
tian practice, or a holy life, is a great and distinguish-
ing evidence of saving grace. But I may go further,
and assert, that it is the chief EvmENCE or grace, both
as it respects ourselves and others.

240 THE TWELFTH SIGN [part III

1. I will consider Christian practice, or a holy life,
as it is a manifestation of the sincerity of a professor,
to his neighbors and his Christian brethren.

That this is the chief sign of grace in this respect, is
very evident from the word of God. Christ has repeat-
edly declared that we should know professors by their
fruits. Matt. 7 : 16. And then, after showing why the
moral conduct of professors must necessarily form the
chief and most decisive evidence as to their real cha-
racter, he repeats the assertion : " Wherefore by their
fruits ye shall know them." Ver. 20. " Every tree is
known by" its " fruit." Luke, 6 : 44. It is no where
said. Ye shall know the tree by its leaves or its flowers ;
or ye shall know men by their talk, or by what they
say about their experience, &c. but, " By their fruits
ye shall know them ; the tree is known by its fruit."

And as this is the chief criterion to which Christ
has directed us, in order to our forming a right judg-
ment of others ; so it is the chief evidence which we
are to present to others, in order that they may form a
right judgment of us : " Let your light so shine before
men, that they may see your good works, and glorify
your Father" who " is in heaven." Matt. 5 : 16. Christ
does not say that others, hearing your good words, but
that others seeing your good works, may glorify your
Father who is in heaven. The apostles mention Chris-
tian practice as the principal ground upon which they
formed a judgment of professing Christians. In the
beginning of the sixth chapter to the Hebrews, Paul
speaks of those who have had great illuminations, who
afterward fall away ; and then, in the ninth verse, he
adds, " But, beloved, we are persuaded better things
of you, and things that accompany salvation j" and
then, in the next verse, he assigns the reason of his

Sign XII. J OP GRACIOUS AFFECTIONS. 241

good opinion of them. He does not say that he judged
favorably of them, from the account they had given
of the work of God upon their souls, or from their
talking very experimentally ; but from their work mid
Labor of love : " For God is not unrighteous, to forget
your work and labor of love, which ye have showed
toward his name, in that ye have ministered to the
saints, and do minister." The same apostle speaks of
serving God in practice, as the only satisfactory proof
of supreme love to Christ, and Ef disposition to prefer
his honor to our own interest : " For all seek their
own, not the things which are Jesus Christ's; but ye
know the proof of him, [Timotheus,] that as a son with
the father, he hath served with me in the Gospel."
Phil. 2 : 21, 22. A manifestation of our faith without
works, is a mere profession of faith ; and, as the Apostle
James says, " What doth it profit, though a man say
he hath faith ?" James, 2 : 14. There are two ways of
manifesting to others what is in our hearts ; one by
what we say, and the other by what we do. Certainly
our saying that we have faith — that we are converted;
our relating the manner of our conversion, and the ex-
perience that accompanied and followed, is only show-
ing our faith by our words, which the apostle speaks
of as falling far short of manifesting, or showing our
faith by our works.

As the Scriptures very clearly assert, that practice
is the best evidence of sincerity in a profession of re-
ligion, so reason teaches the same thing. The com-
mon sense of mankind universally directs them to
judge, in other concerns, of men's dispositions, chiefly
from their practice ; as, for instance, whether a man is
a loyal subject, a real friend, or a faithful servant. If a
man professes a great deal of friendship for another.
E 21

242 THE TWELFTH SIGN [Part III.

we conclude at once, from rational principles, that
-such profession is by no means so decisive as a series
of actions ; a faithful adherence in the hour of adver-
sity, and a readiness to sacrifice his own interest, in
order to promote that of his friend, A prudent man
will trust to such proofs of friendship, sooner than a
thousand earnest professions, solemn declarations, and
affectionate expressions. And it is equally consistent
with right reason to regard practice as the best evi-
dence of friendship toward Christ : " He that hath my
commandments, and keepeth them," says the Lord
Jesus Christ, " he it is that loveth me." John, 14 : 21.
Thus, if a man appears to imitate Christ, and greatly
to exert himself to promote his kingdom and interest
in the w^orld, we are taught by rational principles, that
this is an evidence of love, more to be depended upon
than if he only talked of his love to Christ, and related,
what he might call, his experience of the love of Christ.
One man, in declaring his experience, tells how he has
found his heart weaned from the world ; but he is
anxious in pursuing the world, and exceedingly un-
willing to part, for charitable and pious uses, with
much of what he obtains. Another professing Chris-
tian says but little ; yet he is ready, at any time, to sa-
crifice his own interest, or gratification, when it stands
in the way of his -^uty; and is always willing to part
with his property to promote religion and the good of
his fellow-creatures. Now reason teaches, that the lat-
ter gives a far more credible evidence of a heart weaned
from the world than the former. If a man appears to
walk humbly with God, and maintains a conversation
indicating a broken heart — if he is patient under afflic-
tion, and meek in his behavior ; he presents better evi-
dence of humility, than if he told how deep a sense he

Sign XII.] OF GRACIOUS AFFECTIONS. 243

has had of his unworthiness, and how he has been
brought to lie in the dust, emptied of self, &c. If a pro-
fessor is assuming, and impatient of the least opposi-
tion, we may be confident that he is not what he pro-
fesses to be. Again, if a professor of religion manifests
in his behavior a tenderness of spirit toward those who
are in calamity, and is willing to communicate his pro-
perty to promote the welfare of others, both as to their
oodles and their souls, is not this a much clearer mani-
festation of a spirit of love to men, than his only tell-
mg what love he felt to them at certain times, how he
pitied their souls, and was in travail for them ? Tran-
sient affections easily produce words ; and words are
cheap. Hypocrites may be much more easily brought
to talk, than to act like saints.

Hence it is evident, that our moral and religious con-
duct is the most satisfactory manifestation which we
can possibly make of our piety, as it respects our neigh-
bors and Christian brethren.

But then the following things should be well ob-
served, in order that this subject may be rightly un-
derstood.

(1.) It should be remembered, that when the Scrip-
tures speak of Christian practice, as the best evidence,
with regard to others, of our being in a state of grace,
a profession of religion is always supposed. The crite-
rion, mentioned above, was given to the followers of
Christ exclusively, to guide them in their opinions of
professing Christians, and of those who offered to be-
come members of their societies ; and not for the trial
of heathens, or of those who made no profession of
Christianity, and with whom therefore they had no-
thing to do. This is evident from the passage already
quoted from the seventh of Matthew, " By their fruits

244 THE TWELFTH SIGN [Part III.

ye shall know them." Jesus Christ applies this rule
to those who made a very high profession, that is, the
false prophets, who came in sheep's clothing, verse 15.
In the following passage of the epistle of James, it is
evident that both the person speaking, and the person
spoken to, are professors of faith in Christ : " Shov/
me thy faith without thy works, and I will show thee
my faith by my works."

But what, it may be asked, is comprehended in a
profession of religion ? I answer, first, it is implied
that it be made with an enlightened understanding.
Professors of religion must be so far instructed in +he
principles of Christianity, as to understand the proper
import of what is expressed in their profession. But
in order to a credible profession of religion, it is not
necessary that a particular account should be given of
the method by which the Holy Spirit effected the work
of conversion. There are no traces in Scripture of any
such relation being required by the apostles or primi-
tive Christians, in order to their receiving and treating
others as their brethren ; or of their first examining
candidates respecting the particular order of their ex-
perience. They required of them a profession as to
what was wrought ; but no account of the manner in
which it was effected. There is not, in the Scriptures,
even the shadow of any such custom.

I am far from denying the expediency of professors
giving an account of their experience to their brethren ;
nor do I suppose that giving an account of our expe-
rience, as to particular exercises of grace, affords no
assistance to others in forming a judgment of our state;
I admit also, that our being able to give a distinct ac-
count of the manner of our conversion, is a circum-
stance which adds clearness to the evidence of a work

Sign XII.J OF GRACIOUS AFFECTIONS. 245

of grace. But what I mention as unscriptural, is the
requiring a particular and exact account of the method
and steps by which the Spirit of God proceeded in
bringing our souls into a state of salvation, as absolute-
ly indispensable in order to our being esteemed real
Christians ; and the neglect or rejection of other signs
of a state of grace, which are far more important and
decisive.

A profession of religion, is also a profession of all that
is necessary in order to our being christians. If we take
one part of religion and leave out another that is essen-
tial to it, what we take is not religion, because something
which is of the essence of it is wanting. Thus, in or-
der to a profession of religion, we must profess that we
believe in Jesus Christ as the only Savior, because such
belief is essential to Christianity. We must also pro-
fess to believe that Jesus Christ made an atonement for
sin. In short, we must profess faith in all the essential
doctrines of the Gospel, because a belief of these is ab-
solutely necessary in order to real piety. But there
are other things as essential to religion as an orthodox
creed, of which it is therefore as necessary that we
should make profession, before we can with propriety
be said to profess religion. Thus it is essential to per-
sonal religion, that we repent of our sins, that we for-
sake them, and that we cordially embrace Christ as our
Savior, giving up ourselves to be his servants entirely
and for ever. Such things as these belong as much to
the essence of religion, as the belief of any of the doc-
trines of the Gospel, and therefore the profession of
them, either expressed or implied, as much belongs to
a Christian profession. In ascertaining the different
parts of a Christian profession, we must be guided by
the word of God.

E 21*

246 THE TWELFTH SIGN [Part III.

One particular to which a Christian profession
must have respect, is repenlance, implying a convic-
tion that God would be just in our condemnation. See
Matt. 3:6; Mark, 1:4; Matt. 3 : 7-13 ; Acts, 2 : 38;
Neh. 9:2,33,35.

Again, I notice a profession of decided reliance upon
the work of Christ for salvation. See Isa. 45 : 22, «Scc;
Deut. 26:17; 1 Cor. 1:30,31.

And lastly, I mention a profession of universal obe-
dience to the will of God. See Exod. 19 : 8 ; & 24 :
3, 7 ; Deut. 26 : 16—18 ; 2 Kings, 23 : 3 ; Neh. 10 : 28,
29; Psa. 119 : 57, 106; 2 Chron. 15 : 12—14.

Hence, in order to our being justly esteemed sincere
professors of religion, according to the rides of Christ
and his apostles, we must exhibit a holy life, together
with a profession, either expressing, or at least imply-
ing, such particulars as those which have now been
enumerated.

(2.) That we may rightly understand how Christian
practice is the best evidence of the sincerity of a pro-
fessing Christian, it is necessary that what has been
said respecting the nature of Christian practice should
be borne in mind, and that it should be considered how
far this may be visible to others. Merely that a pro-
fessor of religion is a moral man, is no decisive proof
of the sincerity of his profession. To proceed no fur-
ther than this, is not making our light shine before men.
This is not that worl: and labor of love manifested
toward the name of Christ, which gave the apostle
such a conviction of the sincerity of the professing
Hebrews. Heb. 6 : 9, 10. There may appear nothing
m a man's life and conversation inconsistent with his
being truly pious, and yet there may be no clear, posi-
tive evidence that he is so. But there may be very de-

Sign XII.J OP GRACIOUS AFFECTIONS. '247

cisive, positive evidence of holiness in the general con-
duct of professors. They may give evidence of the
universal performance of their duty, both to God and
toman; of their walking as Christians in the house of
God, in their families, and among their neighbors ; of
a disposition to deny themselves, and a willingness to
suffer for Christ, for the interests of religion, and for
the benefit of their brethren ; and when this is the case
there is an evidence of their sincerity, far more decisive
and important than would be afforded by all other
marks of gracious affections united.

(3.) It must be remembered, agreeably to what has
been already observed, that no appearances whatever
are infallible 'proofs of grace. The signs which have
been mentioned are the best that can be given ; and are
such as oblige us to receive the professors as saints, and
to rejoice in them, and love them as the children of God :
but nothing that appears to us in their spirit and con-
duct, can be sufficient to produce an absolute certainty
in our minds, as to the state of their souls; for we see
not their hearts, nor all their behavior; much of it is
in secret. It is impossible to determine with certainty,
how far a person, from wrong principles, may proceed
in the imitation of Christian graces. Though undoubt
edly, if we were acquainted with as much of men's
practices as their own consciences are, we might judge
with infallible certainty as to their state. — This will fur-
ther appear from what follows.

Having thus considered Christian practice as the best
evidence of our sincerity, as it respects others, I now
proceed,

2. To observe, that the Scriptures also speak of Chris-
tian practice as a satisfactory evidence of grace to our
9wn consciences: " Hereby we know that we know him^

248 THE TWELFTH SIGN [Part III.

if we keep his commandments." 1 John, 2 : 3. "My
little children, let us not love in word, neither in tongue,
but in deed, and in truth. And hereby we know that
we are of the truth, and shall assure our hearts before
nim." 1 John, 3 : 18, 19. And the Apostle Paul,in the
sixth of Hebrews, speaks of the work and labor of
love of those to whom he wrote, as that which pro-
duced in them a persuasion that they possessed some-
thing superior to the highest common illuminations;
and which tended to afford them the most satisfactory
hope concerning themselves: "But, beloved, we are
persuaded better things of you, and things which ac-
company salvation, though we thus speak. For God
is not unrighteous to forget your labor of love, which
ye have showed toward his name, in that ye have min-
istered to the saints, and do minister. And we desire
that every one of you do show the same diligence, to
the full assurance of hope unto the end." verse 9, &c.
The apostle directs the Galatians to examine their prac-
tice, that they might rejoice in the safety and happiness
of their state : " Let every man prove his own work,
and then shall he have rejoicing in himself, and not in
another." Gal. 6 : 4. The Psalmist says, "Then shall
I not be ashamed, when I have respect unto all thy
commandments," Psa. 119:6. Our Savior, speaking
to his immediate followers, says, "Not every one that
saith unto me. Lord, Lord, shall enter into the kingdom
of heaven; but he that doeth the will of my Father. —
Many will say unto me in that day. Lord, Lord, &c.
— And then will I profess unto them, I never knew
you; depart from me, ye that work iniquity. There-
fore, whosoever heareth these sayings of mine, and
doeth them, I will liken him unto a wise man who built
his house upon a rock. And every one tliat heareth

Sign XII.'J OF GRACIOUS AFFECTIONS. 249

those sayings of mine, and doeth tliem 7iot, shall be
iikeaed unto a foolish man" who " built his house upon
the sand." Matt. 7 : 21-26.

But for the sake of greater clearness, I would show
WHAT WE ARE TO UNDERSTAND by Christian practice,
when the Scriptures represent it as a sure evidence to
ourselves that we are real Christians ; and then attempt

to PROVE THAT THIS IS THE BEST EVIDENCE which any

man can have of his being a Christian indeed.

(1.) I would explain the nature of that practice,
which the Scriptures represent as a sure evidence to
ourselves that we are real Christians.

When the Scriptures speak of good works, we can-
not reasonably suppose that they have respect merely
to what is external, and not at all to the aim or inten-
tion of tlie agent. Exertions of the body, thus regarded,
are neither acts of obedience nor disobedience, any
more than the motions of the body in a convulsion.
But that obedience which constitutes the best evidence
of grace, as it respects ourselves, is the obedience of
the soul.

There are two kinds of exercises of grace. There
are those which begin and terminate within the soul,
possessing no immediate relation to any thing that is
practical. Such are the exercises of grace which are
confined to contemplation.

There is another kind of gracious exercise which is
practical, because it immediately respects something
to be done. It is the influence of grace, in the volitions
of the will, directing our actions. As, for instance, when
a believer, from a spirit of Christian charity, commu-
nicates to the necessities of the poor, or willingl}^, from
supreme love to Christ, endures persecution, in the
path of duty ; in both tlicsc cases there are the opera-

250 THE TWELFTH SIGN [Part lU.

tions of grace, producing their correspondent actions.
The acts of the soul, under the influence of grace, in
the performance of good works, are the good works
themselves. As Dr. Doddridge observes, the determi-
nations of the will are, indeed, our very actions. In this
exercise of the soul, is included the aim and intention
of the mind. We should not regard the motions of a
statue distributing alms by clock-work, as being acts
of obedience to Christ ; neither should we call the vo-
luntary actions of any man, however agreeable in ap-
pearance to the will of God, by the name of obedience
to Christ, if he had never heard of him, or had no re-
ference to his commands in what he did. If true Chris-
tian obedience does not consist in the mere motions of
the body only, but in the operations of the soul also,
the whole exercise of the mind must be considered, in-
cluding the motives by which it is actuated, and the
respect it has to the will of God ; otherwise it cannot
be ascertained that our actions are obedience to the will
of God. As he regards the soul more than the body, it
is the principle by which our minds are influenced, that
he chiefly regards in all our actions.

Now this is what we are to understand by obedience,
when mentioned in Scripture, as a sure evidence to
ourselves that we possess a principle of grace : it is the
obedience of the soul, prompting and govemiing our
moral actions. When practice is mentioned as a de-
cis-ive evidence of our piety as it respects ourselves,
that in our practice with which we only are acquainted
is always included. When Christ, at the conclusion
of his sermon upon the mount, speaks of our doing, or
practising those sayings of his, as the grand evidence
of our being true disciples, he has respect not only to
our actions, but also to the exercise of mind by which

Sign XII.] OF GRACIOUS AFPECTIONS. 251

those actions are prompted. This will be evident, if
we consider what those sayings are to which he refers :
we shall find them as follows : " Blessed are the poor
in spirit ; blessed are they that mourn ; blessed are the
meek; blessed are the merciful; blessed are the pure
in heart ;" &c. &c. We are often commanded to love
one another; but this commandment respects chiefly
an exercise of mind, terminating in practice. When
we are told in Scripture, that men shall, at the last day,
be judged " according to their works," and that " all
shall receive according to the things done in the body,"
we are not to understand this of actions only ; for God
is often spoken of as searching the heart and trying
the reins, that he may render to every one according
to his works. See Rev. 2 : 23 ; Jer. 17 : 9, 10.

Though in this evidence of sincerity, what is inward
is of greatest importance, yet what is outward is also
included ; and hereby are cut off all pretensions which
any man, who externally lives wickedly, can possibly
have as to signs of godliness.

(2.) I proceed to show, that Christian practice, thus
explained, is the chief evidence to ourselves that we are
really Christians. It is an evidence very much supe-
rior to any evidence drawn from our first convictions,
our knowledge, or our comfort, or any exercises of
grace whatever, which begin and end in the mind.
This appears from the following arguments.

Argument I. Reason clearly shows, that those things
which men, when left to follow their own choice^
shoio by their actions that they prefer, are what they
do really prefer in their hearts. Sincerity in religion,
agreeably to what has been observed, consists in
placing our affections supremely upon God, in having
a disposition to resign all for Christ, &c. But our ac-

252 THE 'IWELFTH SIGN [Part IIL

tions are the proper evidence as to what we really
prefer. As, for instance, when God and other things
are placed in competition : religion and its connected
blessings on the one hand, and worldly interest or plea-
sure on the 'oiS^j a mln's beh'^vior under such cir-
cumstances, in a^Jially forsaking the one and adhering
to the other, is the proper test as to which he really
prefers. Sinceritj^-consists in forsaking all for Christ
in heart ; but to forsake all lor Chril^'in heart, is the
same thing as to have a heart to forsake all for Christ ;
and certainly the proper trial, whether a man has such
a disposition, is his being actually put to it — his having
Christ and other things so placed in competition, that
he must necessarily forsake the one and adhere to the
other.

It is therefore extremely absurd for any one to say
that he has a good heart, while he lives a wicked life,
or does not bring forth the fruit of universal holiness
in his practice. For it is proved, in fact, that such men
do not love God supremely. Men who live in the in-
dulgence of sin, and yet flatter themselves that they
shall go to heaven, act as though they hoped to make
a fool of their Judge. This is implied in what the
apostle says in the following passage : " Be not de-
ceived, God is not mocked ; for whatsoever a man sow-
eth, that shall he also reap." Gal. 6 : 7.

Argument 11. It is also evident, that those circum-
stances which put it to the test, whether men will prefer
the approbation of God to other things in practice, are
the proper trials of their sincerity. Those circum-
stances which constitute the difficulties of religion, or
those things which render the performance of our duty
difficult, upon any other principle than the love of God,
tre properly denominated trials. They are so, because

sign XII. ' OF GRACIOCS AFFECTIONS. 253

by them the reality of a supreme love to God is brought
to the test of experiment and fa:t. The Scriptures,
when they call the difficulties by which Christians are
exercised, temptations or trials, explain themselves to
mean thereby, the trials of our faiih. See James, 1 :
2, 3 ; 1 Pet. 1 : 6, 7. The Apostle Paul speaks of the
duty of parting with our property for the poor, as the
proof of the sincerity of our love. 2 Cor. 8 : 8. The
difficulties of religion are often represented in Scrip-
ture, as trying professors in the same way as the fur-
nace tries gold and silver. Psalm 66 : 10, 11 ; Zech.
13 : 9. That which has the appearance of gold, is put
into the furnace in order that it may be ascertained
whether it is what it seems to be, or not. So the diffi-
culties of religion try those who have the profession
and the appearance of saints. If we put gold into the
furnace, we ascertain its great value and preciousness ;
and so, when under trials, true Christian virtues appear
in all their inestimable importance. 1 Pet. 1, 7. Pure
gold Vv'ill come out of the furnace in full weight ; so
true saints will lose nothing in the furnace of affliction ;
they will come forth as gold. Job, 23 : 10. When God
is saidvio try men, we are not to understand that he
tries them for his own information, or that he may ob-
tain evidence of their sincerity ; but chiefly for their
satisfaction, and to exhibit evidence to iheu' own con-
sciences. Thus when God is said to prove Israel by
difficulties in the wilderness and by their enemies in
Canaan, to know M'hat was in their hearts, v.'hether
they would keep his commandments or not, it must be
understood that these trials were to manifest their sin-
cerity to themselves, that they might know what was
in their own hearts. So when God tempted, or tried
Abraham with that painful command of offering up his
E 22

254 THE TWELFTH SIGN [Part III.

son, it was not for his own satisfaction, but for the sa-
tisfaction of Abraham, that he might have a clear ma-
nifestation of the favor of God toward him. When
Abraham had proved faithful under this trial, God says
to him, " Now I know that thou fearest God, seeing
thou hast not withheld thy son. thine only son from
me." This declaration implies, that in the practical ex-
ercise of grace, the existence of that grace was ren-
dered more evident. We find also that Christ repeated-
ly adopted the same means of convincing those who
pretended friendship to him. and of showing them what
they were. This was the method he took with the rich
young man. Matt. 19 : 16, &c. This man appeared to
show much respect for Christ ; he came kneeling to
him, calling him Good Master, and making a great pro-
fession of obedience to the commands of God ; but
Christ put his sincerity to the test, by bidding him sell
all that he had, give it to the poor, take up his cross
and follow him. So he tried another, of whom we
read in Matt. 8 : 20. This person professed great re-
spect for Christ, saying, " Lord, I will follow tliee
whithersoever thou goest." Christ immediately puts
his friendship to the test, by telling him that " the foxes
have holes, and the birds of the air have nests, but the
Son of Man hath not where to lay his head." And
thus Christ is accustomed still to try professors in gene-
ral. The seed sown in different kinds of ground, ap-
pears all alike when it first springs up ; yet when it is
tried by the heat of the sun, the difference becomes
evident.

Since therefore these are the things by which God
is pleased to try us, it is undoubtedly the safest way
for us to try ourselves by the same means. As these
trials are not for his information, but for ours, we ought

Sign XII.] OP GRACIOUS AFFECTIONS. 255

to receive our information from them, respecting the
sincerity of our attachment to Christ. If we wish to
know whether a building is strong or not, we should
view it when the wind blows. When a man comes to
the place where the path divides, one branch leading
to Christ, the other to the gratification of his lusts,
then he is brought to the test, then his real disposition,
or the state of his mind, is likely to be ascertained.

Argument. III. Another argument by which it is
proved that holy practice, as it has been already de-
scribed, is the best evidence to ourselves of our being
in a state of grace, is, that by practice grace is said in
Scripture to be made 'perfect, or to he jinislied : " Seest
thou how faith wrought with his works, and by works
was faith made perfect," or finished, as the original
properly means. James, 2 : 22. Our love to God is said
to be made perfect, or finished, in our keeping his com-
mandments : " He that saith, I know him, and keepeth
not his commandments, is a liar, and the truth is not
in him ; but whoso keepeth his word, in him verily the
love of God is perfected." 1 John, 2 : 4, 5. The com-
mandment of Christ, to which the apostle here alludes,
as appears from the following verses, is that great com-
mand of his, which respects deeds of love to our bre-
thren. Again, we have a similar passage in chap. 4,
ver. 12. " If we love one another, God dwelleth in us,
and his love is perfected in us."

Now if grace is thus made perfect in its fruit, if
these practical exercises of grace are those in which it
appears in its proper effects, in which whatsoever be-
longs to its design, tendency, and operation, is com-
pleted, then these exercises must be the best evidences
of grace. The nature and tendency of every principle
must appear with the greatest clearness in its most

256 THE TWELFTH SIGN [Part III

perfect exercises. The Apostle James says, by works
is faith made perfect ; and from this he argues, that
works are the chief evidence of faith. James, 2 : 22.
And ihe Apostle John, after he has repeatedly told us,
that love is made perfect by our keeping the command-
ments of Christ, observes, that perfect love casteth out
fear. 1 John, 4 : 18.

Argument IV. Another circumstance which makes
it apparent that holy practice is the principal evidence
which we ought to make use of in judging both of our
own and of the sincerity of others, is, that this evi-
dence is above all others insisted on in Scripture. A
common acquaintance with the Bible will be sufficient
to convince any one, that this is far more insisted on,
as an indication of true piety, than any other evidence.
In the New Testament, where Christ and his apostles
are purposely directing us to marks of true godliness,
this is almost exclusively mentioned. It may be ob-
served also, that Christ and his apostles very often, in
speaking upon the great doctrines of religion, so far
show what the nature of true godliness is, that, by just
consequence, we may infer what are the signs by which
it is indicated. They also frequently, and with design,
propose criterions for the trial of professors, introduc-
ing what they say with such expressions as these :
" By this are manifest the children of God, and the chil-
dren of the devil : hereby we shall assure our hearts,"
&c. But I find no place, in which either Christ or his
apostles "point out signs of godliness, but where Chris-
tian practice is almost the only thing insisted on. In
many of those places indeed, " love to the brethren" is
spoken of as a sign of godliness ; and there is no other
virtuous aifection, or disposition, so often mentioned
as a mark of true grace ; but then the Scriptures ex-

Sign XII.] OF GRACIOUS AFFECTIONS. 267

plain themselves to mean chiefly this affection as ex-
ercised and expressed in practice^ or in deeds of love.
The Apostle John, who, above all others, insists on love
to the brethren as a sign of godliness, very evidenlly
means love terminating in practice : " We know that
we have passed from death unto life, because we love
the brethren : he that loveth not his brother, abideth in
death. Whoso hath this world's goods, and seeth his
brother have need, and shutteth up his bowels of com-
passion from him, how dwelleth the love of God in
him ? My little children, let us love not in Avord, nei-
ther in tongue, but in deed," that is, practically, " and
in truth. And hereby we know that we are of the
truth, and shall assure our hi^arts before him." So that
when the Scriptures insist on our loving one another,
as a great sign of godliness, we are not thereby to un-
derstand the mere workings of affection, so much as
our cordially practising all the duties we owe to our
brethren : all that the New Testament repeatedly tells
us is comprehended in the duty of loving others. Rom.
13 : 8 and 10 ; Gal. 5 : 14 ; Matt. 22 : 39, 40. So that,
in reality, there is no passage in the New Testament,
in which a sign of godliness is pointed out, in which
holy practice is not chiefly intended. This clearly
proves that holy practice is the chief evidence of real
godliness. As therefore, we profess to make the word
of God our rule, we should undoubtedly try ourselves
by those marks to which the Scriptures direct us for
that purpose. And surely those things which Christ
and his apostles chiefly insisted on, as signs of grace,
ministers ought chiefly to insist on with the same view.
To insist much on those things on which the Scrip-
tures insist little; and to insist little upon those things
upon which the Scriptures insist much, is a most dan-
E 22*

258 THE TWELFTH SIGN. [Part III.

gerons error. The Scriptures were made for man, and
they are by Infinite Wisdom fitted for our use and bene-
fit: we should, therefore, make them our guide in
judging of religion and of ourselves.

Holy practice is not only more frequently men-
tioned and msisted on than other signs; but in many
places it is represented as the chief evidence. If God
was now to speak from heaven to resolve our doubts
respecting marks of godliness, and should point out
some particular sign, by which we might know with
certainty whether we were sincerely godly or not;
should we not regard it as a matter beyond doubt, that
the evidence mentioned was given as a special, distin-
guishing sign of true godl".iess — a mark which, above
all others, was to be decisive ? Now this is precisely
the case with the evidence of which I am speaking.
God has very often expressed himself in the following
manner concerning Christian practice : " He that hath
my commandments, and keepeth them, he it is that
loveth me." John, 14 : 21. This declaration, as appears
from the context, was made to comfort his disciples
after his departure. I would observe, that not only
the emphasis with which Christ expresses himself is
remarkable, but also his repeatedly enforcing the sub-
ject, as he does in the context: "If ye love me, keep
my commandments." ver. 15. " If a man love me, he
will keep my words.-' ver, 23. In the next chapter he
repeatedly makes similar declarations : " Herein is my
Father glorified, that ye bear much friiit, so shall ye be
my disciples." ver. 8. "Ye are my friends, if ye do
whatsoever I command you." ver. 14. — ^' Hereby we
know that we know him, if we keep his command-
ments." 1 John, 2: 3. "Whoso keepeth his word, i«
him verily is the love of God perfected: hereby know

aign XII.] OF GRACIOUS AFFECTIONS. 259

we that we are in him." ver. 5. " Let us love in deed
and in truth : hereby we know that we are of the truth,"
chap. 3: 18, 19. And how evidently is holy practice
mentioned as the grand mark of distinction between
the children of God and the children of the devil, in
the tenth verse of the same chapter: "In this the chil-
dren of God are manifest, and the children of the de-
vil." "He that doeth righteousness, is righteous — he
that commitleth sin is of the devil." ver. 7, 8. We
have a similar emphatical declaration in 2 John, 6,
" This is the love of God, that we walk after his com-
mandments;" that is, as we must understand the ex-
pression, This is the proper evidence of love. Again,
in 1 John, 5:3. " This is the love of God, that v/e keep
his commandments." So the Apostle James, speaking
of the proper evidences of real piety, says, "Pure re-
ligion and undefiled before God and the Father, is this,
To visit the fatherless and widows in their affliction,
and to keep" ourselves "unspotted from the world."
James, 1 : 27.

On the other hand, the Scriptures never u?e such em-
phatical expressions respecting any other signs of hy-
pocrisy, as that of unholy practice: "Be not deceived,
God is not mocked ; for whatsoever a man soweth, that
shall he also reap." Gal. 6 : 7. "Be not deceived; nei-
ther fornicators, — nor idolaters, — nor adulterers, — nor
thieves, — nor drunkards, &c. shall inherit the kingdom
of God." 1 Cor. 6: 9, 10. "He that saith, I know him,
and keepeth not his commandments, is a liar, and the
truth is not in him." I John, 2 : 4. "If any man among
you seem to be religious, and bridleth not his tongue
but deceiveth hisown heart, that iran's religion is vain,"
James, 1 : 26. A. " higliway shall be there — and it shall
be called, The v/ay of holiness ; the unclean shall not

200 THE TWELFTH SIGN [Part III

pass over it." Isa. 35 : 8. " And there shall in no wise
enter into" the celestial city "any thing that worketh
abomination or maketh a lie." Rev. 21 : 27.

A}-gument V. Another circumstance which renders
it evident that holy practice is the best proof of our
sincerity as professors of religion, not only to the
world, but to our own consciences, is, that tiiis is the
chief evidence which will hereafter be made use oj
be/we the juda-ment seat of God; according to which
the sentences then pronounced will be regulated, and
the state of every professor of religion unalterably de-
termined. At the last day there will be a manifest and
conspicuous trial of professors, at which evidence will
be produced. But the final judgment of men, in order
to their everlasting retribution, will not be a trial of
the statp of their hearts for the satisfaction of the
Divine Mind; but a declarative judgment, a manifes-
tation of the justice of God to their own consciences
and to the world. Hence the day of judgment is called
the day of the " revelation of the righteous judgment
of God." Rom. 2 : 5. The design of the future trial
and judgment of men, will be especially the clear
manifestation of the righteous judgment of God to
the conscience of each individual. The Scriptures
abundantly teach us, that the chief evidences of which
the Judge will make use, and according to which the
final state of every man will be determined, will be our
works, or moral conduct in this world : " And I saw
the dead, sm.all and great, stand before God ; and the
books were opened ; and the dead were judged out of
those things which were written in the books, accord-
ing to their works; and the sea gave up the dead which
were in it ; and death and hell," or the unseen world,
'•delivered up the dead which were in them; and

Sign XII.J OF GRACIOUS AFFECTIONS. 261

every man was judged according to" his "works."
Rev. 20 : 12, 13. See also 2 Cor. 5 : 10. In that most
particular description of the day of judgment in the
25th chapter of Matthew, the moral conduct of men is
the only evidence mentioned by Christ as that by
which the sentence of each individual will be regu-
lated.

Hence we may undoubtedly infer, that our works,
as explained above, are the most decisive criterion as
to our real state : and in forming a judgment of our-
selves now, we should certainly adopt that evidence
which our supreme Judge wi.U chiefly make use of
when we come to stand before him at the last day.

From what has been said, it is abundantly clear,
that Christian practice is the most decisive evidence of
the gracious sincerity of professors, both to themselves
and to others. The saints may have other exercisp*
of grace besides these, which are very satisfying to
themselves; but still this is the chief and most decisive
evidence. There may be several circumstances which
show that a certain tree is a fig-tree, but the most de
cisive evidence is that it actually bears figs.

Christian practice is that evidence which confirms'

EVERY OrnER INDICATION OF TRUE GODLINESS. There is

not one giace of the Spirit of God, of the existence of
which, i;i any professor of religion, Christian practice
is not the most decisive evidence.

Practice is the most decisive proof of the saving
knowledge of God. This appears from a passage
already quoted: "Hereby we know that we know
him, if we keep his commandments." It is in vain for
us to profess that we know God, if in works we deny
him. Tit. 1 : 16. And if we know God, but glorify

262 THE TWELFTH SIGN [Part IIL

him not as God, our knowledge will only lead to
our condemnation. Rom. 1 : 21. The distinguishin«T
mark of that knowledge which saves and makes happy,
is that it is practical : " If ye know these things, happy
are ye if ye do them." John, 13 : 17. " To depart from
evil, is understanding." Job, 28 : 28.

Holy })ractice is the most decisive evidence of the
reality of our repentance. When the Jews professed
repentance, confessing their sins to John, while he was
preaching the baptism of repentance for the remission
of sins, he directed them to the best way of obtaining
and exhibiting proper evidence of the truth of their
repentance, when he said to them, " Bring forth fruits
meet for repentance." Matt. 3 : 8. Agreeable to this
was the practice of the Apostle Paul. See Acts, 26 : 20.
Pardon and m^rcy are of en promised to him who, as
an evidence of true rej entance, forsakes his sins.
Prov. 28 : 13; Isaiah, 55 : 7, and many other places.

Holy practice is the best evidence of saving- faith.
The Apostle James speaks of works, as justifying our
profession of faith, or manifesting the sincerity of our
profession, not only to the world, but to our own con-
sciences. James, 2 : 21-24. In the 20th end 26th
verses, be speaks of the practical nature ol faith as
constituting its very essence. Doubtless, then, prac-
tice is the best evidence of faith.

Practice is the most decisive proof of our having
come to Christ as our Savior. Our coming to Christ
savingly, is our coming to him so as to forsake all for
him, so far as circumstances may require. Christ pro-
mises us eternal life on condition of our coming to
him ; but he requires such a coming as that to which
he directed the young man who came to inquire what
he should do that he might have eternal life : Christ

Sign XII.J OP GRACIOUS AFFECTIONS. 263

bade him " go and sell all that he had, and come and
follow him." Had he really consented, the proper evi-
dence of his having done so would have been his ac-
tually doing as he was commanded. When Christ
called Levi the publican, he was sitting at the receipt
of custom, and occupied with his worldly gains ; the
compliance of his mind with the invitation was mani-
fested by his actually leaving all and following the
Savior. Luke, 5 : 27, 28. Christ and other things are
set before us together, in order that we may practically
cleave to the one, and forsake the other ; and our prac-
tically cleaving to Christ, is our acceptance of him.
Our cleaving to Christ in practice, is that act of the
mind which may with the greatest propriety be de-
nominated the coming of the soul to Christ.

Practice is the most decisive evidence of our trusting
in Christ for salvation. The word trust, according to
the more ordinary use of it, conveys the idea of our
being induced to make some venture in practice, or to
do something on the credit of the sufficiency and faith-
fulness of some other person; and therefore the proper
evidence of this exercise of the mind, is our actually
making the venture required. Hence it is, that, in
complying with the difficulties of Christian practice,
in a dependence on the sufficiency and faithfulness
of Christ, we are said to trust in him for everlasting
life. We depend on such promises as the following:
" He that loseth his life for my sake, shall find it." Matt.
10 : 39. Abraham, the father of believers, trusted in
Christ, and by faith forsook his own country, in a re-
liance on the covenant of grace which God had estab-
li(3hed with him. Heb. 11 : 8, 9. Thus also, " by faith
Moses refused to be called the son of Pharaoh's daugh-
ter, choosing rather to suffer affliction with the people

264 THE TWELFTH SIGN [Part IIL

of God, than to enjoy the pleasures of sin for a sea-
son." Heb. li : 24, &c. By faith others exposed them-
selves to be sawn in sunder, and to be slain by the
sword ; endured the trial of cruel mockings, of scourges,
of bonds, and of imprisonments; they wandered about
in sheep skins and goat skins, being destitute, afflicted,
tormented. In this sense the Apostle Paul by faith
trusted in Christ : " For which cause I also suffer
these things ; nevertheless I am not ashamed, for I
know whom I have believed, and am persuaded that
he is able to keep that which I have committed unto
him against that day." 2 Tim. 1 : 12. He who, on the
credit of what he hears of a future Avorld, forsakes all,
at least so far as there is occasion, making every thing
subservient to his everlasting interest, is the only per-
son who can with propriety be said to venture on the
report of the Gospel ; and this is the proper evidence
of a real trust in Christ for salvation.

Practice is the proper evidence of a gracious love,
both as that affection respects God and our fellow-men.
This is clearly taught by very numerous passages of
Scripture already quoted.

Practice is the proper evidence of humility. That
expression or manifestation of humility which God
requires, and to which therefore we should pay par-
ticular attention, is imlking humhhj. Micah, 6 : 8.

Practice is the proper evidence of \hefe(Lr of God:
" The fear of the Lord, is to hate evil." Prov. 8 : 1.3.
" By the fear of the Lord, men depart from evil."
Chap. 16 : 6. See also Psalm 34 : II, &c. ; Prov. 3:7;
Job, 1 : 8.

Practice is the proper evidence of a gracious hcype
" Everyman that hath this hope in him purifieth him-
self, even as he is pure." 1 John, 3 : 'd. Patient con-

Sign XH.J OF GRACIOUS AFFECTIONS. 265

tinuance in well doing, through tlie difficulties and
trials of the Christian course, is often mentioned as
the proper expression and fruit of Christian hope :
" Wherefore gird up the loins of your mind, be sober,
and hope to the end for the grace that is to be brought
unto you. at the revelation of Jesus Christ, as obedient
children," &c. 1 Pet. 1 : 13, 14. " Remembering without
ceasing your work ot faith, and labor of love, and pa-
tience of hope." 1 Thess. 1:3. " Lord, I have hoped
for thy salvation, and done thy commandments." Psalm
1 19 : 166. " That they might set their hope in God,
and not forget the v/orks of God, but keep his com-
mandments." Psalm 78 : 7.

A cheerful performance of duty is the proper evi-
dence of a true holy jm/ : " Thou meetest him that
rejoiceth, and worketh righteousness." Isaiah 64 : 5.
'' The abundance of their joy — abounded imto the
riches of their liberality." 2 Cor. 8 : 2.

Practice is the proper evidence of Christian forti-
tude. A good soldier is proved, not at home, but in
the field of battle. 1 Cor. 9 : 25, 26 ; 2 Tim, 2 : 3-5.

As holy practice is the chief evidence of our being
possessed of grace ; so the degree in which our expe-
rience is productive of practice, shows the degree in
which our experience is spiritual and divine. Whatever
pretensions we may make to great discoveries, great
love and joy, they are no further to be regarded than
as they actually influence our practice. Allowance
must indeed be made for natural temper ; but still our
progress in grace is ascertained by the degree in which
it is efficacious in practice. The effect of grace is as
great, and the alteration as remarkable, in a person of
a bad natural temper, as in another. Although a per-
son of such a temper will not behave himself so well
E 23

266 THE TWELFTH SIGN [Part 111.

with the same degree of grace, as another person
would do, yet the change may be as great, because a
person of a good natural temper did not behave him-
self so ill before conversion.

Thus having endeavored to prove that Christian prac-
tice must be the proper and most decisive evidence of
saving grace ; before I conclude this Treatise, I would
say something in reply to two objections, which may
perhaps be raised against what has been advanced upon
this subject.

Objection I. It may perhaps be said, that what has
been insisted on, is evidently contrary to the opinion
prevaihng among good people, that professors should
judge of their state chiefly by their feelings and expe-
rience.

I answer, This opinion is no doubt correct, and de-
serves to be received amongst good people ; but it is a
great mistake to suppose that what has been said, is at
all contrary to that opinion. Evangelical, or holy prac-
tice, is spiritual practice, and not mere corporeal mo-
tion. It is the exertion of a spirit, animating, command-
ing and directing the body to which it is united, and
over which it has power given it by the Creator. And
therefore the main thing in holy practice, is the dispo-
sition of the mind. The exercises of grace, of which
the believer is sensible, constitute Christian experience;
and this experience consists as much in those opera-
tions of grace upon the will, by which our actions are
immediately directed, as in mere mental exercises.
These exercises of grace are not the less a part of
Christian experience, because they are immediately
connected with our actions. For instance, ardent love
to God is not the less a part of gracious experience

Sign XII.] OF GRACIOUS AFFECTIONS. 267

because it is that which immediately produces some
self-denying or extraordinary action, tending to pro-
mote tlie honor and glory of God.

To represent Christian experience and practice as
properly and altogether distinct, is wrong. Indeed, all
Christian experience is not necessarily connected with
practice; but all Christian practice is in reality expe-
rience. Holy practice is one kind, or part of Chris-
tian experience ; and both reason and Scripture repre-
sent it as the chief, the most important, and the most
distinguishing part of it. " He judgeth the cause of
the poor and the needy: was not this to know me?
saith the Lord." Jer. 22 : 16. Our acquaintance with
God certainly belongs to experimental religion; but
this is represented as consisting chiefly in that expe-
rience which is included in holy practice. The love
of God, and the fear of God, are a part of experimen-
tal religion ; but the scriptures already quoted, repre-
sent them as consisting chiefly in practice : " This is
the love of God, that we keep his commandments."
1 John, 5 : 3. See also 2 John, 6. " Come, ye children,
hearken unto me — I will teach you the fear of the Lord:
Depart from evil and do good." Psa. 34 : 11, &c. It
was such experience as this, in which Hezekiah took
comfort, and said, " Remember, O Lord, I beseech thee,
how I have walked before thee in truth and with a per-
fect heart." The Psalmist chiefly insists upon sucli ex-
perience as this in the 119th Psalm. The Apostle Paul
insists upon this kind of experience, in many places in
his epistles. See Rom. 1 : 9 ; 2 Cor. 1 : 12 ; 4 : 13 ; 5 : 7
-14; 6: 4-7; Gal. 2 : 20 ; Phil. 3:7,8; Col. 1:29.
1 Thess. 2 : 8-10. It was this kind of experience from
which this blessed apostle derived support and comfort
when he was about to suffer martyrdom: "For I am

268 THE TWELFTH SIGN [Part III.

now ready to be offered, and the time of my departure
is at hand. I have fought a good fight, I have finished
my course, I have kept the faith." 2 Tim. 4 : 6, 7.

And not only does the most important and distin-
guishing part of Christian experience consist in spi-
ritual practice ; but such is the nature of these exercises
of grace, that nothing else is so properly called by the
name of experimental religion. For that experience
which, in these exercises of grace, proves effectual at
the time of trial, is the proper experiment as to the sin-
cerity of our profession and the power of our religious
principles. As that is called experimental philosophy,
which brings opinions to the test of fact ; so that is
properly called experimental religion, which brings re-
ligious affections to a similar test.

There is a kind of religious practice which is not
connected with experience, and which, in the sight of
God, is esteemed good for nothing. And there is what
is called experience, which has no connexion with
practice ; and this is worse than nothing. Whenever
we feel a disposition to treat God as his infinite per-
fections and our dependance upon him demand, and
at the same time are placed in circumstances of trial,
and find this disposition effectual in the experiment,
we are then the subjects of the most satisfactory ex-
perience. Religion consists much in holy affection;
bnt tliose exercises of affection which are most cha-
racteristic of true religion, are practical exercises. Hu-
man friendship consists much in affection; but these
strong exercises of affection, which actually induce us
to make great exertions, or sacrifices, for others, are the
most, and indeed the only decisive proofs of true friend-
ship.

There is nothing in this at all contrary to what is

Sign XII.J OF GRACIOUS AFFECTIONS. 269

asserted by some sound divines, that is, that there are
no sure proofs of grace, but the acts of grace. For
those operative practical exercises of grace, may still
be the most decisive proofs of the existence of grace.
Many of these exercises of grace, following one ano-
ther, under various trials, may also render the evidence .
still more decisive, as one act confirms another. The
disciples, vi^hen they first saw Jesus Christ, after his
resurrection, had good evidence that he was ahve; but
by conversing with him forty days, they had still more
decisive proofs that he was risen indeed.

The witness, or seal of the Holy Spirit, of which we
read, is no doubt the effect of that Spirit upon the hu-
man heart, in the implantation and exercises of grace
there, and so consists in experience. Neither can it be
doubted, but that this seal of the Spirit is the most de-
cisive evidence of our adoption that we can possibly
obtain. But in the manifest exercises of grace, already
described, the Holy Spirit gives evidence, and sets his
seal in the most clear and satisfactory manner. It has
been abundantly demonstrated by the experience of the
Christian church, that in general Christ communicates
to his people, by the Holy Spirit, the most decisive and
evident marks of their sonship, in those effectual exer-
cises of grace under trials, which have been spoken of
above. This has been manifest in the full assurance
and indescribable joy of many of the martyrs. "If
ye be reproached for the name of Christ, happy are
ye; for the Spirit of glory and of God resteth upon
you." 1 Pet. 4 : 14. " We— rejoice in hope of the glory
of God, and — glory in tribulations also." Rom. 5 : 2,
3. This is agreeable to what the Apostle Paul often
declares, in reference to what he experienced in his va-
rious trials. When the Apostle Peter, in the passage
K 23*

270 THE TWELFTH SIGN [.Part 111

prefixed to this Treatise, speaks of the joy unspeakable
and full of glory, which the Christians to whom he
Avrote experienced, he has respect to what they felt
under persecution, as appears from the context. It is
evident from other parts of the chapter, that when the
Apostle Paul speaks of the witness of the Spirit, in
Rom. 8 : 15-17, he has an immediate respect to what
the Christians experienced in their exercises of love to
God, while suffering persecution.

Objection II. Some professors may be disposed to
object against what has been said of Christian prac-
tice, as the chief evidence of grace, that this is a legal
doctrine ; and that by making practice of such great
importance in religion, we magnify works, and lead
men to depend on their own righteousness, to the dis-
paragement of the glory of free grace, and in opposi-
tion to the doctrine " of justification by faith alone."

But this objection is altogether without foundation.
In what respect is it inconsistent with the freeness of
the grace of God, that holy practice should be a sign
of our interest in that grace? It is our works being
considered as the price by which the divine favor is
procured, and not their being merely the sign of it, that
is inconsistent with the freeness of that favor. A beg-
gar, viewing the money he has received as a token of
the kindness of him who gave it, may still regard the
gift as being perfectly free and undeserved. It is his
having received money as the reward of something
done, which is inconsistent with the free kindness of
the giver. The true notion of the freeness of the grace
of God to sinners, is not that no holy and amiable quali-
fications or actions are fruits, and therefore signs of
our interest in that grace; but that it is not any quali-
fication or action of ours which recommends us to the

Sign XII. 1 OF GRACIOUS AFFECTIONS. 271

divine favor. Gracious kindness is shown to the un-
worthy : goodness flows from the fountain of goodness,
while there is no amiableness in the object upon which
it rests. This is the true notion of justification without
works. It is not the worthiness of our actions, or any
thing in us, which in any measure is accepted as an
atonement for the guilt of sin, or as a recommendation
to the divine favor. We are justified solely through the
righteousness of Christ. When works are opposed to
faith, with regard to our justification, and it is said that
we are justified by faith and not by works, it is meant
that neither our works, nor any dispositions we possess,
at all recommend us to an interest in Christ and the
blessings of his salvation ; but that these blessings are
communicated only through faith, or by our souls re-
ceiving Christ as our Savior. But that no worthiness
in us recommends us to God, is no argument that no-
thing in us is a sign of interest in his favor.

If the doctrines of free grace, and of justification by
faith alone, are inconsistent with the importance of ho-
ly practice, as a sign of grace ; then they are inconsis-
tent with the importance of any thing in us, regarded
as a sign of grace ; any holiness, or any experience ;
for it is as much contrary to the doctrines of free grace,
and of justification by faith alone, that either of these
should be the righteousness by which we are justified,
as that holy practice should. To treat holy obedience
with indifference because we are not justified by works,
is the same thing in effect as treating all religion with
indifference, even all true holiness and gracious ex-
perience ; for all these are included, when the Scrip-
tures say, we are not justified by works. By works, in
this case, is meant every thing that we experience, as
well as every thing that we do ; every exercise of the

272 THE TWELFTH SIGN [Part III.

mind, as well as every exertion of the body. If we
were justified by any of these, we should, in a scripture
sense, be justified by works; and therefore, if it is not
legal, nor contrary to the doctrine of justification with-
out works, to insist on any of these, as evidences of
our interest in Christ, neither is it, with the same view,
to insist on the importance of holy practice. It would
be legal to suppose, that holy practice gives us a title
to the blessings of salvation ; but it is not legal to sup-
pose, that holy practice is the proper and most decisive
evidence of our sincerity.

The Apostle James did not think it legal to say, that
Abraham was justified by works in this sense. The
Spirit that indited the Scriptures, did not think that the
absolute necessity of a holy practice, in this respect,
was inconsistent with the freeness of grace ; for in ge-
neral the sacred writings teach them in union with each
other. In Rev. 21 : 6, 7, it is said, " I will give unto
him that is athirst, of the fountain of the water of life
freely ;" and then it is immediately added, " He that
overcometh shall inherit all things;" as though be-
having well in the Christian race and warfare, was
the condition of the promise. In the next chapter, it
is said, " Blessed are they that do his commandments,
that they may have right to the tree of life, and may
enter in through the gates into the city ;" and then, in
the next verse, it is declared that liars, whoremongers,
murderers, «&;c., shall be excluded ; and yet, in the two
verses immediately following, an invitation is given to
all to come, and take of the water of life freely. Similar
is the invitation to sinners to accept oi free grace., in
Isaiah, 55. " Ho, every one that thirsteth, come ye to
the waters, and he that hath no money, come ye, buy
and eat, yea, come, buy wine and milk without money

Sign XII.j OF GRACIOUS AFFECTIONS. 273

and without price ;" and yet in the continuation of this
passage, the sinner's forsaking his wicked practice, is
mentioned as necessary to his obtaining mercy : " Let
the wicked forsake his way, and the unrighteous man
his thoughts ; and let him return unto the Lord, and
he will have mercy upon him, and to our God, for he
will abundantly pardon." Ver. 7. See also Isaiah, 1 :
16, &c. Hence it is evident that the freeness of grace,
and the necessity of a holy practice, which are often
joined together in Scripture, are not inconsistent with
each other. Nor does it at all diminish the importance
of faith, that its exercises and effects, in practice, are
the chief indications of our possessing it, any more
than it lessens the importance of animal life, that mo-
tion and action are the chief signs of its existence.

Hence it also appears, that in what has been said of
the importance of holy practice, as the most decisive
mark of sincerity, there is nothing legal : nothing dero-
gatory to the freedom and sovereignty of Gospel grace;
nothing in the least clashing Math the Gospel doctrine
of justification by faith alone, without the works of the
law ; nothing in the least tending to lessen the glory of
the Mediator, and our dependence on his righteous-
ness ; nothing infringing on the special prerogatives of
faith, in the affair of salvation ; nothing in any way
detracting from the glory of God, and of his mercy ;
nothing tending to exalt man, or to lessen his depen-
dence and obligations. So that if any believers are
opposed to such an importance of holy practice as that
insisted on above, it must arise from an inconsiderate
aversion to the word works ; when they might with
equal reason dislike the words holiness, grace, religion,
experience, and even faith itself; for to make a righte-
ousness of our faith, experience, &c. is as legal, and as

274 THE TWELFTH SIGN [Part III.

inconsistent with the new covenant, as to moke a righte-
ousness of holy practice.

It is highly injurious to religion to make light of
those things upon which the Scriptures insist most :
for instance, to neglect the exercises and effectual ope-
rations of grace in practice, and to insist almost wholly
on discoveries and our extraordinary experience.
It is in vain to look for any better signs than those
which the Scriptures have most expressly mentioned
as marks of godliness. Those persons who profess, by
their extraordinary experience and insight into the
nature of things, to point out more distinguishing crite-
rions for the detection of hypocrisy, than those which
the Scriptures give us, are but ingenious to the confu-
sion of their own minds, and the minds of others;
their penetration and sagacity are, in the sight of God,
but refined foolishness and sagacious delusion. To
such the words of Agur are applicable : " Every word

of God is pure ; add not thou unto his words, lest

he reprove thee, and thou be found a liar." Prov. 30 :
5, 6. Our discernment and wisdom, with regard to the
hearts of men, are not much to be trusted. We see
but a little way into the state of the human soul. The
means are so many by which our passions may be
moved, without any supernatural influence ; the springs
of our affections are so various, and so secret ; so many
things may, at the same time, and in conjunction, in-
fluence our affections ; for instance, the imagination,
natural temper, education, the common influences of
the Holy Spirit, a surprising concourse of affecting
circumstances, an extraordinary coincidence in the
course of our thoughts, together with the subtle ma-
nagement of invisible, malicious spirits; that no pliilo-
Rophy, or experience, will ever be sufficient to guide

Sign XII. j OF GRACIOUS AFFECTIONS. 275

US safely, without our closely following the directions
which God has given us in his holy word. Our heaven-
ly Father has no doubt his reasons for insisting on
some things as marks by which we should try our-
selves, rather than by others. Perhaps he knows that
those criterions are attended by less perplexity, and
that we are less liable to be deceived by them, than by
others. He best knows our nature, and the nature of
his own operations ; he is best acquainted with the
means of securing our safety ; he knows what allow-
ance to make for different states of his church, and dif-
ferent tempers of particular persons ; and therefore it
is our wisdom not to take his work out of his hands,
but to follow his prescriptions, and judge of ourselves
as he directs us. If we do otherwise, no wonder if we
are bewildered, confounded, and fatally deluded. But
if we are in the habit of looking chiefly at those thirvgs
as marks of piety, which Christ, and his apostles, and
the prophets, most earnestly insisted on, so that in
judging of ourselves, and of others, we chiefly regard
the practical exercises and effects of grace, our con
duct will be attended by the happiest consequences ; it
will be the means of delivering us from innumerable
perplexities, arising from the various schemes which
have been invented for the purpose of ascertaining the
real state of professors ; it will, above all things, lead to
the conviction of deluded hypocrites ; it will tend to
prevent professors from neglecting strictness of life,
and to promote their circumspection and earnestness
in the Christian walk. Were we guided uniformly
by Scripture rules in judging of professors of religion,
it would become usual for men to exhibit their piety
more by an amiable behavior, than by frequently and
obtrusively relating their experience ; we should get

276 THE TWELFTH SIGN, &c.

into the way of appearing lively in religion, more by
activity in the service of God, and of our generation,
than by the fluency of our tongues; Christians that are
intimate friends would converse together of their ex-
perience and comforts in a manner better becoming
Christian humility, and more to each other's profit;
many occasions of spiritual pride would be prevented;
the main stumbling-blocks against experimental and
powerful religion would be removed; and religion
would be declared and manifested in such a way that,
instead of hardening spectators, and exceedingly pro-
moting infidelity and atheism, it would, above all things,
tend to convince men that there is a reality in religion,
and to awaken them and win them to a sense of its
importance and excellency. Thus the light of profes-
sors would so shine before men, that others, seeing
their good works, would glorify their Father who is
in heaven.

THE END.

FEB 1 5 1939